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Library of The Theological Seminary 


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From the Library of 
Prof, Benjamin Breckinridge Warfield 
Bequeathed by him 
to. the Library of 
Princeton Theological Seminary 


11-14-22 














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ON THE 


PrIStTER - FO THE GAEATIANS 





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CRITICAL AND EXPLANATORY 


PAUL's EPISTLE TO THE GALATIANS. 


FOR THE USE OF 


STUDENTS AND: PASTORS. 


GREEK TEXT OF TISCHENDORF. 


BY 


vA 
JAMES ROBINSON ‘BOISE, 


PROFESSOR OF NEW TESTAMENT INTERPRETATION, THEOLOGICAL SEMINARY; 
MORGAN PARK, ILLINOIS. 


PUBLISHED FOR THE AUTHOR. 


CHICAGO: 
Che American Publication Society of WHebretw. 


Post OFFICE ADDREss, MORGAN PARK, ILL. 


1885. 





Copyright, 1881, 
By JAMES ROBINSON BOISE. 


UNIVERSITY PRESS: 
Youn Witson AND Son, CAMBRIDGE. 





GENERAL OUTLINE. 


Crap, 1, £1. Personal. 
Cuap. III., [V. Doctrinal. 
Cuap. V., VI. ortatory. 


Tus epistle has in modern times been the battle-ground of 
. freedom, both within the camp and without. Luther within 
‘the church planted his most efficient engines against false 


doctrines on the foundations of this epistle. His com- 
mentary on this epistle was his most elaborate work. In the 
present day, it has been most prominent in the discussion of 
the origin of Christianity in the form in which we now accept 
it. Does the doctrine of Paul represent Christianity justly 
and truly? The answer to this question —a question pressed 


_ by the opponents of Christianity —is found most clearly 


presented in this epistle. : 

For all collateral questions connected with this study, — 
questions which should never supersede the patient, critical, 
prayerful study of the epistle itself, — the student is referred 
particularly to Conybeare and Howson; to Farrar’s recent 
work ; to Smith’s New Testament History ; and to Smith’s 
Dictionary of the Bible, articles GaLaTia, GALATIANS, and 


PAUL. 


Alf. . Alford. Had. . . Hadley. 
Baum. . Baumgarten. Hofm. . . Hofmann. 
Butt. . Alex. Buttmann. Lach, . . Lachmann. 
Co. or Con. Conant. ‘Light. or Ltft. Lightfoot. 
Chrys. . Chrysostom. L. & Sc. . Liddell & Scott. 
De Wett. De Wette. Mey, =) “ia Meyer. 
Ell. Ellicott. Theod. . . Theodoret. 
Erasm. Erasmus. Theoph. . Theophylact. 
Bar... Farrar. Tisch. . . Tischendorf. . 
Good. Goodwin. Win.))).' Wiaier t 
Other Abbreviations. : 

Att. Attic. Kré. . . . Kalra érepa, et ce. fen a. 
Bib. Dic. Bible Dictionary. LXX. . . the Septuagint 
comm. common or commonly. | st. . . . stead, instead of. — 
etal. . et alii, and others. usu. . . . usual or usually. — 
i. and the following. Vulg. . . Vulgate. 

PRINCIPAL MANUSCRIPTS REFERRED TO: 

All of them uncial, i. e. written in capitals. 
A. Alexandrine, now in the British Museum. 
B. Vatican, in the Vatican Library, Rome. 
C. Codex Ephraemi (a palimpsest), Imperial Library, Paris. . 2 
re. Codex Cantabrigiensis, or Bezae, University Library, Cam- E 
bridge, England. r j 

Bs Codex Basileensis, Public Library, Basle. 
F, Codex Boreeli, Public Library, Utrecht. 
, Codex Harleianus, British Museum. 


Sin., or &. Codex Sinaiticus, St. Petersburg. 


PRINCIPAL SCHOLARS REFERRED TO. 







NOTES 
ON aad 


EPISTLE TO THE GALATIANS. 





: 


Cuap. I.: vv. 1-5. Apostolic salutation. 6-10. Surprise that 
they have so soon turned away to a false gospel. An anathema 
against all who pervert the gospel. Paul seeks to please, not men, 
but God. 11, 12. The gospel which he preaches not imparted to 
him from men, but from Christ. 13, 14. His former zeal as a Jew. 
15-24. After his conversion, his journeys and residence until his 
formal recognition by the apostles at Jerusalem ; from all of which it 
appears that he had not been taught by them. 


V.1. amrderodos: not simply, @ ferson sent, a messenger, as commonly 
in classic Greek ; but in the usual N. Test. sense, a apostle. — ovk...dv- 
Opatrov : xot from men (as the source, causa remotior) nor through a man 
(causa medians). Note that év@pwmos (the generic word, @ human being) is 
used here. — cod : we might expect here dé Oeo6 to correspond with what 
precedes ; but the writer prefers to unite more closely *Inood Xpiorod with 
6eo0 rarpés, and so makes them both depend on the one preposition, dud. 


V. 2. Kal of...45.: and all the brethren with me (ov épol, in. company 
with me: wayres, emphat.). This address adds weight to the important 
contents of the letter. — rats éxkxAnotas, xré., a circular letter. 

V. 3. xdpts, xré., sc. ety, optat. of wishing. —dd, xré. Note 
again both genitives dependent on one prep.; thus uniting them more 
closely. 

V. 4. wept tov Gp. hav : concerning our sins, for our sins, i. e. to 
atone for : wept is often nearly synonymous w. v7ép. — Sras e€éXnras (2 aor. 
subjunc. mid. fr. é£, aipéw) }pas ék, xré.: the purpose, end in view: 77 
order that (how that) he might take us for himself out from, etc. — ék TOU 
alavos...trovnpod : out from the world, the existing evil (world): aia, a 
world viewed with respect to continuance of time; Kdcpos, @ world in 
space : the former word, zemporal; the latter, /ocad. —KaTa Td 6éAnpa, 
kré. : according to the will, etc., strengthens the thought in dws, KTE. 


8 NOTES ON GALATIANS. 


— rod Oeod Kal trarpds tpov : whether 7uav limits both genitives is not 
certain. It is grammatically and logically correct read either way, with both 
nouns, or with the latter only. Al, Ell., Mey. join it with the latter only, 
of God and our Father. 


V. 5. % Sd€a, sc. ely. Cf. v. 3. Far. supplies éoriy, incorrectly, I think. 
Whether 7 is here the generic article (40 whom be glory), or is to be rendered 
to whom be the glory (that which belongs to God from his character, Ell., Alf., 
that which belongs to Him for this 6é\nua, Mey.) is not certain. Perh. the 
latter is preferable. 


V. 6. ottws taxéws, so guickly (after their conversion as the ferminus a~ 
quo, Alf., Mey. ; after the entrance of the false teachers, Ell. The former 
view seems preferable). — perarieo Ge : pres., not perf., ave removing, are 
passing over. — amo w. gen., from, away from. — Tov kahécavtos, him who 
called, i. e. God the Father. — Xpiorod: not w. tod Kadéoavros, but w. 
év xdpirt, in the grace of Christ (the element, the medium), Alf., Co., Far.: 
by the grace, etc., Ell., Mey. Not dzéo, etc.’ It seems better to retain the 
exact primitive signification of the prep. where the connection admits of — 
it: hence, I prefer to render it, 2 che grace of, etc.: Xapite without the 
article, made definite by the following gen. W. p. 125: 2.b. Also foot- 
note 2; Butt. p. 88. — eis &r. evayy.: ito another gospel, into a different 
gospel. 

V. 7. & otk Eotw GdAdAo: which is not another: i. e. another of the 
same kind. €érepos means another of a different kind; Gos, another of 
the same kind; 6 relates most naturally to érepov evayyeov (another gospel 
of a different kind). —et ph: except that, save that, only that. Note the 
peculiar use of ef wy in N. T. Greek. — Tivés elo of TapaooovTes, KTE.: 
there are some who trouble you (disturb, agitate you), etc.; a reference to the 
Judaizing teachers. 

V. 8. Kal édv, even if.— map 8: contrary to that which; a frequent 
use of apd w. acc. in classic as well as N. T. Greek. Cf. mapa ras o7ov- 
Sds. Xen. —édvdOepa ~orw : let him be accursed (lit. let him be a curse) : 
cf. kardpa and émxardparos, iii. 13. For the earlier and later meaning of 
dvdbeua, see L. & Sc. The meaning excommunication, afterwards given to 
dva0eua, is foreign to the N. T. use. In Luke xxi. 5, dvabeua is used 
(Tisch. ed.) in the earliest sense ; yet some edd. read there avadnua. 

V. 9. ds mpoeiphkapev: as we have said before. Does this simply re- 
peat with emphasis v. 8 (so Chrys., ‘Luth., Erasm., Beng., Neand., Win., 
and many others), or does it refer to the actual visit (the second) of the 
apost. among the Gal.? The latter is more probable. So Olsh., de Wet., 
Ewald, Wieseler, Mey., Alf., Ell., and others. — kal dptt maAw Aéyo: ow 
also (in distinction from the time when he, with his associates, had said it 
among them) again J say. Ell. remarks, “‘ dprc is not used in Attic Greek 


CHAPTER I. 10-13. 9 


for purely present time.” Yet see L. & Sc. for the contrary. It is rare in 
Att. Greek, but frequent in N. Test. — et tis...evayyeAtfera: : note here the 
‘*simple particular supposition ”’ (Good.), the supposition of an actual fact : 
if any one preaches a gospel to you. Cf. above, édav jets, xré., w. sub- 
junc. : ‘fa general supposition ” (Good.): ‘‘ 7f (ever) we, or an angel,” etc. : 
not the supposition of an actual fact. — dpas: direct obj. of evavy. ; in v. 8, 
w. dat. duty: no apparent difference in the idea. ‘‘ The change is acciden- 
tal.” Mey. 

V. 10. dprtt, as above, in the definite sense zow, just now, in what J am 
now saying. — yap : the connection of the thought is, ‘I venture to make 
this strong statement respecting the Judaizing teachers, for I am not seeking 
to please men” (avOpaHrous, human beings). — mwelOw: the pres. and still 
oftener the imperf. may denote attempted action. — Tdv Oedv, sc. reife : 
an unusual combination : am J now trying to persuade, am I now trying to 
win over, men, or God? The thought is made clearer by the clause follow- 
ing. — e...jperkov (dpéoxw)...dv Hpnv (Att. qv) : supposition with contrary 
reality, referring to present time: zf J were still (at the present time) pleas- 
zug, etc., 7 should not be (now), etc. It suggests, ‘*‘ But I am not pleasing, 
or trying to please, men ; and I am a servant of Christ.” 

V. 11. Introduction to the apologetic portion of the epistle. —T'vaptfo : 
I make known to you. — 8€: continuative. — Td ebayyéAtov may be viewed 
grammatically as the direct object of ywwpifw, or as the subject of ovx éoru, 
and placed before 67: to give it greater prominence (fro/epsts, or antictpa- 
tion). ‘The latter is usu. preferred. — kata &vOpwtov, according toa man, 
after the manner of a man; ts not like anything human. 

V. 12. ov8& yap éyo, xré.: For neither did J (any more than the other 
apostles) recetve it from a man. ovre 84x Onv (d:ddoKw), nor was [taught 
zt, i. e. ‘* I did not learn it. by any ordinary process of instruction.”” — adAa 
Sv am.: but (L received it) through a revelation. —’Inovot Xpiorot may be 
viewed as objective or as subjective gen. The latter is usually preferred : 
through a revelation from Fesus Christ. Yet cf. v. 16, which would favor 
the former. When and how this revelation was made, the apostle does not 
inform us ; and I do not value human conjectures on such points. 


V. 13. Paul here begins a historical statement to prove the foregoing. — 
hkovoate: ‘‘ ye heard: not as Eng. version, ye have heard” (Alf.). Why 
not? May they not have continued to hear something about the early life 
of Paul up to the date of this epistle? If so, it would be natural for us to 
use the perfect tense here. That the aorist is used where we more naturally 
use a perfect tense is denied by some grammarians; but I agree fully with 
those who take the opposite view both in classical and N. Test. Greek. See 
Butt., Kiih., Kriig., Had., Good., et al. See especially Alex. Butt. N. Test. 
Gram. § 137.—Tiv dvacrpodyy mote: my manner of life once (i. e. 


. 


: 
' 


10 NOTES ON GALATIANS. 


formerly). The position of woré is such as to connect it in meaning with 
dvaotpopyy, not w. nxoboate. Cf. Alex. Butt., p. 91. Note also this later 
use of avacrpod7. See L. & Sc. —éy 1@ ‘lovbaicpo: in Fudaism, as a 
system contrasted with Christianity. — 8tv: declarative, ia‘. connect w. 
jxovcare. — Kal’ brepBodry eSlwKov : deyond measure I persecuted (imperf., 
J continued persecuting), — tiv ékxAnoiay: note the word here in the col- 
lective sense. — émdp8ovv (zopéw: impf.): was destroying: or (with 
Chrys., Theod., Theoph., Butt., et al.), used de conatu; was seeking to 
destroy. 

V. 14. Dependent in const. on 67. — imép w. acc. beyond. — evvynr- 
Kidtas : in classic Greek 7AtKwras, eguals in age not, I think, so compre- 
hensive in meaning as ‘‘contemporaries” (Ell.).— év T@ yéver pov explains 
still further cuvnd\cx., 72 my own race, in my own nation: yéver may be 


’ 


} 


b 
\ 
B 





Gala 
aa rh | 


preferred to @vet, as Ovos is so regularly used by Paul, esp. in the plur., of 


a foreign nation. — tepic....dmdpxev : lit. dezng more exceedingly a zealot 
(i. e. more than the ‘‘many equals in age”): explains rpoéxowrov. — Tav 
Tat....7apad.: objective gen. w. ({mwrys: 22 regard to my paternal tradi- 
tions, i. e. the traditions of my fathers ; esp. those which were held by the 
Pharisees. 

V. 15. ev8dxnoev: subj. 6 ad. kal KaX. : 6 Geds after edd. is rejected 
by the most critical editors : an explanatory addition (erklarender Zusatz). 
Mey. — 0 adoploas pe: who set me apart, separated me, i. e. from the rest 
of men. — ék kotAlas pyntpds pov: from my mother’s womb, i. e. from my 


very birth (denoting the point of time). Cf. é« yeverfjs, Johnix.: 1. Also- 


€x "yaorpés in classic Greek. — kadéoas (ue): article not repeated ; closely 
connected w. ddop. —8ia Tis xap. adrod: through (causa medians) 
his grace: note here avrod, and observe how seldom the reflexive (avrod or 
€avrov) is found in critical editions of the N. Test. Cf. avrod, v. 16. 


V. 16. G&troxadiat (droxadimrw: cf. droxdhuyis, apocalypse): w. eb- 
ddxnoev. — év pol : zx me, within me, i. e. in my soul; not through me, or 
to me, or in my case, ‘‘ Wherever the primary meaning gives a sense which 
cannot be objected to dogmatically or exegetically, we are bound to abide 
by it.” Ell. A principle of language, the importance of which cannot be 
overestimated. Cf. note on év, v. 6. — Wa stayyeAl{opar: note in N. Test. 
Greek regularly iva w. subjunc. st. optat. after a past tense. Note also the 
pres. (st. aor)., action still going on. — év tots @veowy: among the Gentiles. 
Paul regularly began his work in all foreign cities by preaching to the Jews, 
and then to the Gentiles, his chief work being among the latter. — ed@éws, 
xré., begins the principal sentence. The depend. sent. begins ére 5é. — 
ov tpomwavebéunv (pds, dvd, TiOnuc): L made no communication ; cf. ii. 
2 and 6.—oapkl kal aipari : 40 flesh and blood, i. e. to any human being, 
to weak and erring men ; a Hebraism. ; 


CHAPTER I. 17-22. II 









m. —els “ApaBlav : zzto Arabia. Why he went there and how 
‘remained are points on which we have no information. That he was 
> during this period is more than probable. — maAw. It is supposed 
e Galatians knew of his proceeding directly to Damascus after his 
1; so he says, on returning from Arabia, he went agazz, etc. 


j om 18. trata peta tpla try: afterwards, after three years (probably 
re) 

















m the time of his conversion as the ¢erminus a quo). —toropfoar (infin. 
of -purpose) : lo make the acquaintance of, to visit; but not to obtain instruc- 
tion from. — émrépeva (€riuévw) tpds aitéy: J remained with him. Note 
al oq use of mpés w. acc. Cf. Matt. xiii. 56; xxvi. 18; John i. 1; 1 Cor. 
xvi. 7. —pépas Sexamévte. His stay was cut short. See Acts ix. 
DS: 29, 30. 

Vz. 19. eb ph: except. Note this rendering : ef uw occurs in the N. T. 
about ninety times, and is rendered z/ zof only five times ; ei followed by 
1 ob occurs much oftener in the N. T. aii one times) than in classic Greek, 
and is regularly rendered if not. — rbv &8eAhdv tod Kuptov: the brother of 
_ the Lord. The question whether ddeA¢és is here used in its strict sense, 
 anatural brother, or more loosely in the sense of dveybs, cousin, has given 
_ rise to interminable dispute. I cannot but think Meyer is right in taking the 
word in its ordinary and strict sense. Does, then, the verse imply rév dzré- 
 groXov eldov after ei vn? If so, we must understand décroXov in the wider 
sense, as in Acts xiv. 4, and 14: and probably in several other passages ; 
| since he was not one of ‘‘ the twelve.” See Lightfoot on ‘“‘ The Name and 
___ Office of an Apostle” (Ep. to the Gal., p. 92). See also Bib. Dic., article 

_ * Brother.” 

hr V. 20. &: as to those things which. — ‘80%: interjec. The verb would 
be é08. — ru: declarative, sat. The const. is elliptical, and the ellipsis is 
4 variously supplied by ypadw (Mey)., A\éyw (De W.), etc. It is not proba- 
dle that any definite word was in the apostle’s mind, as the preceding clause 
', 45 in itself a strong affirmation. In translating, we may omit é7c : behold, 
before God, I lie not. This strong asseveration shows the importance which 

the apostle attaches to his statements. 
V. 21. rata: afterwards, i. e. after the fifteen days in Jerusalem with 
Peter. — eis ta KAlp.: into the regions of, etc.: i. e. far from any inter- 
course with the other apostles. Cf. Acts ix. 30. Note here the use of 

kNiwa, : root of Eng. word clime, also climate. 

V. 22. pny (eiui), Att. qv. —To mpowamw : 27 respect to, etc. : Or as 
we say, Zersonally, He was certainly not unknown to them by reputation. 
This verse emphasizes still further the thought that he had not been a pupil of 


12 NOTES ON GALATIANS. ; 


the other apostles. — ris "Iov8alas : of Fudea; i. e. those churches which 
were outside of Jerusalem. The church within the city must have knowa 
him éy face not only through his fifteen days’ visit (cf. Acts ix. 26-30) 
but also as the former persecutor. — tats év Xptor@: added to éxxAnol+ 
ais not only to remove any possible ambiguity in the meaning of exxAnolacs 
(assemblies), but also to emphasize the thought, zz Chrést. 


V. 23. axovovres Hoav: a const. frequent in N. T., rare in Att.: mas- 
culine in reference to the persons implied in éxxk\ynolas.— 6tt: may be 
viewed as introducing the following words in a dependent form, but they 
were hearing only that he who was our persecutor in times past is now 
preaching, etc. (Ell., Meyer, Alf.); or, as introducing them in an independ- 
ent form (oratio recta ), but they were hearing only, “‘ the one persecuting 
us once is now preaching,” etc. So the most. — tiv tiotw: che faith, 
not as a body of doctrine, but as the principle of Christian life. — émép0e : 
cf. note on émdpGovr, v. 13. 


V. 24. év pol: zz me, i. e. viewing in me the grace of God, and hence 
the occasion for glorifying Him. Cf. note on év €uol, v. 16. 


CHAP. II. Paul proceeds to show still further his independence 
of the other apostles. On visiting Jerusalem again, after an absence 
of fourteen years, he presents to the apostles there — particularly to 
James, Cephas, and John —a statement of the doctrines which he 
preached, and then receives from them the right hand of fellowship, 
vv. 1-10. Afterwards, when Peter visited Antioch, and showed a 
lack of consistency and courage in adhering to Christian principles, 
Paul openly rebuked him, thus again proving his independent apos- 
tleship, vv. II — 21. 


V. I. rata: afterwards, i. e. atter his stay in Syria and Cilicia. 
Cf. i, 21. — 8ta...€rav : passing through a period of, etc. A long time, 
during which he had preached without instruction from the other apostles. 
Briefly rendered, Zhen, after fourteen years. —wadw avéBnv eis ‘Iep. : 
Meyer thinks this the second journey to Jerusalem after his conversion ; 
Ell., Alf., et. al. consider it the third (A.D. 50), related in Actsxv. The 
point can hardly be settled beyond controversy. — pera BapvaBa (gen. 
I declens.)...kat Titov: with Barnabas, taking Titus also along with (us). 
Paul appears here as the prominent person. 


V. 2. kara atroxddupiy : 27 accordance with a revelation, i. e. a divine 
revelation. In what manner this revelation was made to him, he does not 
inform us ; and it is vain to speculate. — dveBépnv (dvaridnus) : J communt- 
cated. Cf. rpocavebéuny, i. 16. —avdtots: fo them, i. e. to the Christians 


CHAPTER II. 3-6. 13 










erusalem. — Td edayyéAvov : the leading doctrine of which was, Zestifi- 
t by faith. —«Kynpioow: pres. denoting that which was habitual, — 
which was continued at the time of writing the letter. — kar’ iS(ay 8é, 
ae privately, etc. Meyer, Ell., Light. suppose this to denote an- 
ot her, fuller and more confidential, communication. Alf. et al. think it 
ates and defines the preceding clause, and that only one statement of his 
doctri nes was made at this time in Jerusalem. It is difficult, and not neces- 
— ‘for the general argument, to decide between these two views. — pq 
_—tras...8Bpapov (aor. of rpéyw) : Meyer regards uj here as introducing an 
indirect question (see L, & Sc., 47). The two clauses would then be ren- 
ed: dut privately to those of high reputation (to ascertain) whether I am 
not perchance running, or did run, tn vain (1. e. in their judgment. Paul 
had himself no doubt of the correctness of his doctrines, having received 
_ them directly by revelation from Jesus Christ). Alf., Ell,, et al. take yu) here 
as a final conj. like iva wy, and render : dest by any means I might be run- 
ning, or have run,in vain, tpéxw is in form either indic. or subjunc. ; but 
@6papor can be only indic., and this is certainly an objection to viewing u%4 
as a final conj. : iv order that not = lest. No grammatical objection can 
be urged against the const. of Meyer, and the thought is equally clear and 
pertinent. (rpéxw, a figure borrowed from the Grecian stadium, with 
which the readers of this epistle were doubtless familiar.) 





V. 3. GAN oS Tiros, x7é. This was a test case ; and as Paul’s view 
prevailed, it was a decisive proof that he had not in their judgment run in 
vain ; that is, had not preached a false gospel. 


Vv. 3, 4, 5. A statement of the result of the more public address before 
the church ; vv. 6 ff.: the result of the more private conference with those 
of high reputation; i. e. if we adopt Meyer’s & Ell.’s interpretation of v. 2. 
— od88...4vayxdoOn implies a pressure brought to bear upon Paul, and suc- 
cessfully resisted. 

V. 4. 8€ connects this closely with what precedes : and that on account 
of the false brethren stealthily brought in. Bear in mind the negative state- 
ment of the preceding verse, — was not compelled, etc. — otrives: meen who ; 
not precisely equivalent here to o¢. — rapeoAAGov (rapd, els, Epxouac) : crept 
in. —va, w. fut. indic. (a const. not occurring in classic Greek), denoting 
definite expectation of success. — kata, : intens. 


Ne 


Vz. 5. tq trorayy, dat. of manner w. eifauev : to whom not even for an 
hour did we yield in the (required) subjection. —tva...vapelvy (aor. sub- 
junc., did, chrough, intens., wévw, to remain). Note inthe N. Test. regularly 
wa w. the subjunct. st. optat. after an historic tense. 


V. 6. dro 8 trav Sox. : const. changed (anacoluthon), and the thought 
resumed in éyol yap, kré. : but from those who were of high reputation (lit. 


I4 NOTES ON GALATIANS. 


seeming to be something), whatsoever they were, it matters not to me — God 
accepts not a man’s person — to me certainly (yap) those of high reputation 
communicated nothing (rpooavéd. : cf. i. 16). I think we are not by any 
means to understand Paul as speaking disparagingly of the other apostles, 
but only as affirming his own entire independence and equality. For the 
rendering of yap, as intensive and explicative, see Lex. 


V. 7. GAG Todvavtrloy (= 76 évayriov): closely connected in thought 
with the preceding, as introduced by yap. — 8tt wemlorevpor : that J have 
been intrusted ; the perf. denoting that he was still in possession (Win. 
§ 40, 4). —7d evayy. : acc. of remote obj. w. a pass. verb (Win. § 32, 5). 
— Ilétpos, sc. remicrevrat 76 evaryyédov. Peter was the first to preach the 
gospel to the uncircumcision ; but his chief work was as apostle of the cir- 
cumcision. Baur, naturally enough for him, finds here a reference to two 
different gospels. Such an idea contradicts this whole passage, especially 
v. 9, and is disproved by all that we can learn of Peter from his Epistles and 
from the Acts. 


V. 8. Parenthetical, confirming the preceding statement. — 6 yap évep- 
yious, for He that wrought, sc. 6 beds. — Tlérpa, épot: are they depend- 
ent on év (iz Peter, in me); or are they dat. comm. (jor Peter, for me)? 
The latter is preferred. Mey., Alf., Ell., et al. 


V. 9. Kal yvovTes (yeyvedoxw) : connect w. idédvres, v. 7. —’IdxwBos 
(cf. i. 19) : naturally mentioned first in the order, because he was pastor of 
the church in Jerusalem. — ot Soxotvres orton eivar: who were accounted 
as pillars (lit. those seeming to be pillars) ; ortho, a familiar metaphor, by 
which the church is viewed as the temple of God. Where the other apos- 
tles were at this time, and how they were laboring, we have no definite in- 
formation, interesting as the question is. — Kowwwvias, w. Sefias: right 
hands of fellowship ; the extending of the right hand being a common sign 
of confidence and of a pledge. —tva tpets, cre. : that we, into the midst 
of the Gentiles; and they, into the midst of the circumcision. The thought 
is not less clear, and is even more forcible, with the ellipsis. Shall we sup- 
ply grammatically ropevOGuev and ropevOdax (Bengel, Wieseler), or dméaTo- 
Aor yevueba and yévwyrac (Beza, Ell. undecided between the two), or 
evayyeducwpeba and evayyeowvrac (Win., Usteri, De Wette, Meyer in his 
last edit.) : eis w. a verb of rest occurs much oftener in the N. T. than in 
classic Greek. For eds w. evayyeNicacba, cf. 2 Cor. x. 16. 


V. 10. pévov, xré. The brevity of the expression is again forcible. 
It is not necessary to supply mentally any verb. — Trav wrayav : the poor (in 
Sudea), placed before iva for emphasis. — pvnpovetopev, plur. ; éotrov- 
Saca, sing. (crovddfw). Soon after this interview in Jerusalem occurred 
probably the separation of Paul and Barnabas (Acts xv. 39). —avro otro, 


CHAPTER II. 11-14. 15 


an intensive epexegesis of 8: lit. which, this very thing. Does écrovédaca 
(aor.) denote momentary action, or ‘‘ simple past action, with none of the 
limitations as to completion, continuance, repetition, etc.” (Good.)? I think 
the latter. 

V. 11. ff. An additional proof, and a very striking one, of Paul’s inde- 
pendence. — ért 8é, xré. Pyobably this occurred soon after the conference 
in Jerus. (Acts xv. 30, ff.). So Alf., Mey., Ltft. Others place this occur- 
rence later (Acts xviii. 23). So Neand., Lange, Wieseler.— atta w. avré- 
orny (avOiornu: w. dat.): J withstood him, resisted him. — &tv xareyva- 
opévos (kaTayvyvwoxw) Hv: lit. because he had been condemned. The 
question arises, By whom condemned? By himself, his own conscience ? 
(So Alf.) By the church in Antioch? (So Meyer, Ell.) The latter seems 
more probable; but perhaps both may be implied. The rendering, was 
to be blamed, as in the Eng. version, would be expressed by xarayww- 
oTés Hy. 

V. 12. twas: note how often in N. T. Greek the subj. of the infin. fol- 
lows it. — amd *IaxaéBov: from Fames (the pastor in Jerusalem): connect 
w. é\@etv. Why they came to Antioch, and why Peter was there, we are 
not informed. Nothing is said of this, or of the disagreement between Peter 
and Paul, in the Acts. — peta tav vav cvvyarduev (cuvecGiw) : participat- 
ing with the Gentiles, he used to eat with (them). Note the ordinary distinc- 
tion between pera w. gen. (participating with), and ctv w. dat. (tz company 
with). — éavtov, w. both verbs, bméoredAev (drrooréA\Aw) and addprtev (ado- 
pifw) : both verbs impf., degan to withdraw and separate himself. — tovs 
éx wepttopis : those of the circumcision (lit. those out from, etc.), i.e. the 
Fewtsh Christians. Recalling what is said in Acts x., also in Acts xv. 6 ff, 
the course of Peter on this occasion at Antioch is truly surprising. He does 
not appear yet to have become infallible, but to have shown rather more than 
ordinary weakness. 


V. 13 shows the influence of Peter’s unchristian example. — cvvutexpt- 
Onoay (cv, b1r6, Kpivw) ait@: dissembled with him. —ot Novrrol *IovSator : 
the rest of the Jews, i, e. the Jewish Christians living in Antioch. — dere, 
w. nom. and finite verb, denotes a result or consequence viewed as a fact; 
w. the infin., or acc. and infin., it presents an action subjectively, as simply 
thought of: it may, or may not, be a fact. — cvvarhxOn (civ, db, dyw) : 
was carried away with (them). —atrav (before the governing word, em- 
phatic ; refers to Peter and the rest of the Jews) tq émoxploe (dat. of 
means) : 4y their dissimulation (so Meyer, Ell., Alf.) : with their dissimu- 
lation (Ltft. et al.). I prefer the former. 

V. 14. St od« dpPotoSotcrv (depends on a verb of past tense. In 
classic Greek the optat. would be more usual : yet the const. here would be 
admissible. InN. T. Greek, ‘‘ the optat. as the mood of indirect assertion 


16 NOTES ON GALATIANS. 


is completely excluded.” Butt.) : lit. that they do not walk straight (Alf.) : 
in an Eng, idiom, ¢hat they were not walking uprightly (Ell.) : dp0omodeiv 
(dp84s, wovs), not found elsewhere in the written language (Meyer). — mpés, 
KT€., according to (so the most): perhaps, w7th a view to would present 
the relation more accurately. Not, I think, cowards, as a few render it. — 
€ptpoc bev ravtav : defore all, i.e. before the whole church. What follows 
to the end of the chapter is probably a condensed report of Paul’s address. — 
el...{qs (dw, irreg. contract.) : simple supposition (ef w. pres. indic.) : 7f 
thou, being a Few, art in the habit of living as a Gentile, etc. — Tas... 
avaykates : how dost thou compel, etc., or, used de conatu (an attempted 
action), ow dost thou try to compel, etc. (not indeed directly and openly, 
but indirectly by example) ? — tovdattew : to udaize, i. e. to observe the 
customs of the Jews. 

V. 15. pets, xré. It is usual to supply here éopév: We are by birth, 
etc. The punctuation of Tisch., however, suggests dvtes: We being Fews 
by birth,...and knowing...we also (kai huets) believed, etc. —apaptwdol, szz- 
mers, as viewed from the Jewish standpoint; perhaps used with a slight 
degree of irony. 

V. 16. od S&tkavodra: : emphat. position. — é (out of, as a result of, by) 
Epyov vopou: dy (the) works of (the) law: ‘deeds by which the requisi- 
tions of the law are fulfilled.” Ell In the Epistle of James, épya is used 
in a very different sense, — of those works which grow out of Christian 
faith. — éav py: bear in mind ov dixarobrac : @ man is not justified by the 
works of the law (he is not justified), except through, etc. Cf. i. 19, note. 
— Xpirrot Inco, che object of faith. —é~ and 6a denote the same idea 
(causality), in two forms (source and means) ; as Paul in general was fond 
of a change of prepositions (Meyer) ; cf. Rom. iii. 30. — Kal jpets. Meyer 
begins a new sentence here, supplying écuév just above, and putting a period 
before cai. — 6tv...cdpE: because by the deeds of the law shall all flesh fail 
to be justified; ob goes with the verb (Meyer, Alf., Ell. et al.). The fut. 
tense indicates that it never will, and never can, take place; maca odpé, 
nearly the same idea as dv@pwmos above, but denoting more fully the idea of 
moral weakness and sinfulness. 


V. 17. é Xpiora: in Christ. It is not necessary to depart from the 
exact meaning of év here: 7” Christ, as the element in which we move; or, 
more strictly still, the person in whom we live. — ebpeOnpev (etpicxw) : have 
been found (Meyer, befunden worden sind, or erfunden wurden; inventi 
sumus, Vulg., Beza, Calvin, et al. ; were found, Alf. ; are found, Ell.). — 
Kat avrof : w. the subj. of eipéOnuer : we ourselves also (Peter and Paul). — 
G&paptwdol (as above) : pred. w. evpé9. — dpa (an emphatic and anxious 
interrog. particle, L. & Sc.), the reading of Meyer, Tisch., Ell., Ltft., Alf. ; 
dpa (illative), the reading of Lachm., Butt., Hofm., Wieseler : zs Christ a 


CHAPTER II. 18-21. 17 


minister of sin? If, in seeking to be justified in Christ, in Him alone, we 
have been found sinners, if this is the result, and the only result, of believ- 
ing in Christ, we naturally put the question, Zs Christ a minister of sin ? 
Does faith in Him lead to this, and this only, that we find ourselves sin- 
ners? The argument is a reductio ad absurdum (E1l,). 


We EG. A. confirmation of uh yevoro : by no means! Set aside such a 
supposition, and rely for justification on faith in Christ alone: for if J am 
(now) butlding up again those things which I (then) pulled down (namely, 
Judaism), 7 prove myself (to have been at that time and in that act) @ ¢vans- 
gressor. . 


V. 19. (But such a supposition is not to be entertained.) vr J, etc. — 
Sia vopov...améQavov : through the law (i. e. the Mosaic law) ded (became 
a dead man: such was the result of the law to me), ded (tz my relations) 
to the law (vope, dat. of reference). — Qe@ : (2 my relations) to God. — 
{yo : if this is regarded as the fut. after wa (a rare const.), it may denote 
the continuance of the relation ; if it is used as a subjunc. aor. (a frequent 
const. after iva), then it denotes simply the fact of the relation (without re- 
ference to the idea of momentary or continued action), 


V. 20 dwells on the idea of v. 19 : Xptora cvverravpwpar, correspond- 
ing to, and explaining, éy®...amé@avov, and the rest of the verse, tva...{qo. 
— {@...é€y, {4...Xpierds : each word made emphatic by its position, And 
I no longer live; but CHRIST “iveth in me. It is difficult to represent the 
rhetorical force properly in English. The two most emphatic words are 
éy# and Xpicrés. The comma after ¢@ dé (suggesting the inaccurate ren- 
dering, Nevertheless, I live, yet not £) is now left out in all critical editions. 
— % (neut. fr. ds): acc. of cognate meaning w. (@; lit., what J now live, 
etc., equivalent to, the life that I now live, etc. -—@& miata {@: (this) 7 
live in faith, etc; 8 suggests the anteced. rotro, cogn. acc. w. £@ in this 
clause. — Tod viod: object. gen. w. miorec; 77 making plainer the connec- 
tion between the two. — év wapk(, év miora : note the arrangement, mak- 
ing the contrast more striking. 


V. 21. ovk GOera (asyndeton, making the repetition of the foregoing 
thoughts more striking): J do not set aside, make void, nullify, etc. (as I 
should do, if I adopted Judaism). — et yap...dpa améBavev : Lor tf right- 
ecousness is by the law (as the present conduct of Peter might imply), ¢hex 
Christ died in vain (gratuitously, without cause) ; a tragical, but legitimate, 
conclusion. Observe that up to v. 18, Paul uses the plur., including Peter. 
From that point onward he uses the sing., thus speaking of himself only. 
We may well suppose that Peter would have no reply to make to this clear 
and striking presentation of Christian doctrine. 


18 NOTES ON GALATIANS. 


Cnap. III. The two preceding chapters are apologetic. Paul 
now enters on an argument more strictly polemic. Vv. 1-5. Ex- 
pression of surprise at the conduct of the Galatians, and an appeal 
to their own Christian experience. 6-9. Abraham justified by faith. 
They are his sons, and are blessed with him, who have his faith. 
to—12. None are justified through the law. 13, 14. Christ by His 
death has freed us from the curse of the law. The blessing of Abra- 
ham imparted to the Gentiles in Christ. They receive the promised 
Spirit through faith. 15-18. The covenant made with Abraham 
and his seed, which is Christ, cannot be set aside by the law, 
which was given so long afterwards. 19. Why the law was given. 
20-22. Was not opposed to the promises. 23-28. Intended to 
lead us to Christ. That being accomplished, its office has ceased. 
All who are in Christ united in one. 29. They are Abraham’s seed 
and heirs, according to promise. 


V. 1. avénrou, without reflection, foolish (as is shown in turning from 
faith in Christ to Judaism). — ots relates to buds: you, to whom visibly ; you, 
before whose eyes. — mpoeypahy (rpoypadw). The meaning has been much 
disputed : usually taken in the sense (a) antea depictus est (formerly set 
forth), or (b) palam depictus est (openly, evidently set forth). ‘The latter is 
preferred by the great majority of modern scholars. The meaning, was 
described formerly (Meyer, followed by Alford) seems less natural ; and 
not required by the use of mpoeypdpy, as Meyer argues. — éoravpwpeé- 
vos (cravpéw) : closely connected w. mpoeypdgy (without the intervening év 
nucv, on which Meyer lays much stress) : was portrayed, was evidently set 
forth (as) crucified ; éotavpwpévos placed with emphasis at the end. 

V. 2. The folly of their error shown to them by several pointed ques- 
tions in this and the following verses. — paQetv (uavOdvw) : to learn (not as 
a pupil ; but in the general sense, Zo ascertain). —ad’ tpav: note here dad 
w. gen. of a person (found in later classic writers, as well as in N. T. Greek) : 
from a person was commonly mapd w. gen. in classic Greek; dé denoted 
simply departure from (something) : mapd w. gen. communication from (an 
agent). This distinction seems not to be wholly lost sight of inN. T. (Cf. 
Win., Butt.) : €« or é€&, owt of, out from, as a result of, by means of. —& 
epyov vopov : cf. ii. 16. 7d mvetpa : che Spirit, i. e. the Holy Spirit (in His 
various manifestations). — # é& axofjs wlorews : or by the hearing of faith ? 
axon may mean the act of hearing, or the thing heard, the rumor, the message, 
the preaching. The latter is the prevalent meaning in the N. T. With this 
view, we may render é£ dx. mi. : by the message of faith, by the preaching of 


CHAPTER III. 3-5. 19 


faith (faith as an active principle in the heart). So Alf., Ell., Mey., 
De Wet. 

V. 3. ovrws here points to what follows ; a usage more frequent in the 
N. T. than in classic Greek. —avetpartt, oapki : Christianity and Judaism 
are pointedly contrasted in these two words. — viv...émuredcio@e (é7é .in- 
tens., Tehéw, Zo end. ‘The verb is either pass. or mid., pres. or Attic fut. 
in form). Alf., Ell., Con., Mey. take it as pres. pass. : are ye now being 
made perfect in the flesh ? This, however, is a very rare meaning of é7u- 
Tehéw (comm. fo do, perform, accomplish, to bring to an end.) To make 
perfect is ordinarily expressed by redevdw. I prefer, therefore, with the 
majority of modern scholars, to render it, ave ye now making an end in the 
flesh ? (Having made a beginning in Christianity, are ye now making an 
end in Judaism?) So Ewald, Hofm., De Wette, Wieseler, et al. A few 
regard émcreheiode as Att. fut. ; and the emphatic viv does not, as Meyer 
affirms, forbid this ; since the fut. does not forbid the idea of entrance on 
an action and continuance. Thus, it may be rendered, having begun with 
the Spirit, will ye now end with the flesh? ‘The distinction bet. reXéw or 
émiTehéw, and Tederdw, in the N. T. is important. 

V. 4. toratra émabete (rdcxw) eixh; Did ye suffer (or in an Eng. 
idiom, Zave ye suffered) so many things in vain? The Galatians would 
readily understand the allusion, though we are not informed what the suffer- 
ings were. Very likely it may have been ‘‘ the spoiling (4pray7v) of their 
goods.” See Heb. x. 34. Itis quite unnecessary to take éradov here in 
any other than its ordinary meaning. Three different words are rendered 
in vain, — patrny: recklessly, without plan, at random, Lat. frustra ; 
dwpedv : gratuitously, to no purpose, Lat. gratis ; and eixy (closely akin in 
meaning to pdtv), rashly, heedlessly, Lat. temere. —eélye Kal eit: if at 
least even in vain! or as a writer might now express the idea, Oh! can 
it be that it was all in vain! Simply a strong expression of the apostle’s 
emotion. The interpretation, ¢f at least it be only in vain (and proceed to 
nothing worse. Meyer, De Wet., et al.) seems to me less natural and forci- 
ble ; although the word eik#, heedlessly, rashly, without purpose, would 
admit of this turn. 

V. 5. odv resumes the thoughtinv. 2. It isto be noted, however, that é\d- 
Bere, v. 2, is aor., did ye receive, etc., while 6 émcxopnyav...évepyav are pres., 
f7e that supplieth...and worketh (now, habitually). The reference appears 
to be to the remarkable outpouring of the Holy Spirit and the miraculous 
powers which attended the first proclamation of the gospel. — Svvdpers may 
mean miraculous powers (1 Cor. xii. 28), He that worketh miraculous pow- 
ers in you (i. e. within you) ; or, miracles (1 Cor. xii. 10), He that work- 
eth miracles among you (in the midst of you). The former seems more 
natural in the connection, and is in keeping with the thought in 1 Cor. 


20 NOTES ON GALATIANS. 


xii. 6. — é...mlotews ; We may complete the sentence grammatically with 
ToOro movet ; Or Ww. émcxopryel...evepyet...ev bulv; does He supply...by (the) 
works of (the) law, etc.? dxo7js, as above, v. 2. 

V. 6. The answer to the preceding question is readily suggested and 
closely connected with this verse: (By the hearing of faith) even as Abra- 
ham, etc. —émriotevoevy (same root w. wigrews: our rendering, therefore, 
w. two different words, “ faith,” ‘‘ believed,” departs from the Greek. 
Note the v-movable before a consonant, also the form of final o, in Tisch.). 
—@ 00: believed God, had faith in God, i. e. in respect to the promised 
seed. Cf. Gen. xv. 6. — &doylo On (Aoyifouar): z¢ (i. e. his faith, 7d meored- 
gat) was accounted. 

V. 7. ywookere (Att. yeyvwo.) either indic. or imperat.; more forci- 
ble as imperat., Know, therefore. So Ell. » Mey., Con., et al.; as indic., 
Alf., Ltft., et al. —otrou, after of €x micrews, emphat.: those who are of 
faith, these (and these only). 

V. 8. mpotSotca (rpoopdw) S€  ypady: and the Scripture (spoken 
regularly of the Old. Test.) foreseezng (a personification). — 8tv...8tkavot 
(pres. indic. or subjunc. in form ; here indic.): (che fact) that God justifieth, 
etc. The statement of a general truth. — mpoevnyyeAloato : mpoevayyent- 
fowa. — Ott, before the oraz. rect., not rendered. — wavta ta @yn (emphat. 
posit.): in the LXX. (Gen. xil. 3) moar ai pvdai (nnawn 22) ; but 


Ta €6vy directs the mind to #he Gentiles more distinctly ; the thought which 
Paul has in mind. Note here, as often in N. T., the neut. plur. w. plur. 
verb. 

V. 9. ore w. indic., wherefore, a direct conclusion from vv. 7, 8.— 
civ To more "AB.: sogether with the faithful (the believing, trusting) 
Abraham. 

V. 10. Proof of the correctness of the conclusion in v. 9, by the engu- 
mentum e contrario (argument from the contrary). — $m xatapav: fallen 
under, or perh. simply of rest, under a curse. Note that t7é w. dat., comm. 
in classic Greek, is not used in the N. T. ; and perh. the idea (rest under) 
may be conveyed by iré w. acc. Cf. Butt. § 147, 29. —eioly: subj. wavtes 
understood, anteced. of 8c0.: all who. The argument is, that all who are 
of the works of the law (i. e. who depend on them for justification) must 
necessarily fail, and hence are under a curse. — yéypaTat yap: confirma- 
tion of the foregoing ; a free citation from Deut. xxvii. 26. — 671, before 
orat. rect., not translated. — rod mwovfoo aira : to do them. Vulg., ut 
faciat ea ; denoting purpose after éupéver. Note the frequency of Tod w. 
the infin., expressing purpose, in the writings of Paul and of Luke ; a const. 
rare in Attic. 

V. 11. rv 8t...8r1: And that...because; the first 87. declarative, the 
second causal. — év vépw: i (the) law, i. e. ‘in the sphere and do- 


CHAPTER: BITS 12,13. 21 


main of the law.” Ell. Note the frequent omission of the article w. vé- 
wos, meaning the Mosaic law. Win. § 19; Butt. § 124, 8, c.— mapa 
+o 0c: with God (i. e. in His presence). —8#Aoyv, sc. éoriv,-— 0 BSlkatos 
& mlorews {hoerar. Cited from Hab. ii. 4, as a familiar sentence, without 
the usual formula, yéyparra: ydp. Cited also, slightly varied, in Rom. i. 17, 
6 68 Sixasos éx mlorews (hoerac ; in Heb. x. 38, 6 dé déixacds wou ex micrews 
thoerar. In the LXX. it stands, 6 dé dixavos €x micteds wou SHoera. 
A lit. rendering of the Hebrew, dz the just man shall live by his steadfast- 
ness (or his fidelity) ns THIN, PARE ae We may translate the 


words here in Galat., the just shall live by faith, joing €x misrews w. Shoe- 
rat (so Ell., Con., Ewald, Hofm., De Wette, Wieseler, et al.) ; or, joining 
éx misrews w. 6 dixawos, he, who is righteous by faith, shall dive (so Chrys., 
Beng., Baumg., Griesb., Winer, Alf., Meyer, et al.). It is difficult to decide 
between the two, as both are logically and grammatically correct. May not 
ex tigtTews, by its position, be connected in thought with both, — the preced- 
ing and the following word? He who is righteous as a result of faith shall 
live thereby. It is usual in this passage to render dixacos, just; and yet dc- 
ka.oovvyn, Occurring over ninety times in the N. T., is always rendered right- 
eousness. Would it not be more consistent to render dixacos, righteous, in 
this place ? 


V. 12. obK tori éx mlorews : 7s wot (a result) of faith; does not pro- 
ceed from it; GAAG, xré., dze¢ (its real character is indicated by the words) 
he that hath done them (aird, the things contained in the law) shad/ live in 
them (adrots, same as ard), in their sphere, not in the sphere of faith. 


V. 13. Note the asyndeton, by which the statement is made more strik- 
ing. — fpas (can apply only to the Jews, Paul himself included) é€nyépa- 
oev (ef, dyopdfw, fr. dyopd) é« Tis, Kré. (Note the éx before the noun, and 
in compos. w. the verb: an idiom more frequent in later Greek) ; lit. bought 
us out from the curse of the law (i. e. of the violated law). — yevdp. : partici- 
ple denoting means or manner, dy becoming, etc. —imip jhpav: for us, in 
our behalf. Though brép in the N. T. may sometimes have the meaning, 
instead of, yet it is far more in keeping with the principles of language to 
give it the ordinary meaning where the connection does not plainly require a 

.departure from such meaning. Hence, we take iép here in the sense, 
for, tn behalf of. The thought, zzstead of, is expressed by avril. — St 
yéypatra: : decause it has been written ; a confirmation of yevduevos...xar- 
dpa. The words following are a free citation from Deut. xxi. 23. (In the 
LXX., kexarnpapévos id Oeod mas Kpeuduevos emi Evov.) The passage in 
Deut. alludes to the ignominy or curse of exposure on a stake or cross after 
execution, in the case of notorious criminals ; and the point of comparison 
is the ignominy or curse implied in such exposure : éml EvAov (= oraupod), 


22 NOTES ON GALATIANS. 


on a stake, on a cross; &bXov in N. T. = Heb. Vd, meaning either @ piece 
of timber, or a tree. fi 


V. 14. twa, xré. (connect w. Xpiords...kardpa, the intervening érv...é0dou 
being parenthetical) : in order that the blessing of Abraham (i. e. the bless- 
ing promised to Abraham. Cf. v. 8). —év Xp. Ino. : in Christ Fesus. 
No blessing is promised out of Him. —tva...a4lorews : in order that we 
(both Jews and Gentiles) ; a second and more complete statement of pur- 
pose. — tiv émnyyeAlav tod mvev.: the promise of the Spirit, i. e. the reali- 
zation of the promise. — 8a tis miorews (emphat. position) : through faith 
(not through the works of the law). Cf. vv. 2-5. 


V. 15. "ASeAdol: an affectionate address. How different from v. 1, 
when another thought was in the mind of the apostle! —Kara &v@pwrror : 
I speak (in what Iam about to say) after the manner of a man (év0., a 
human being), 1 use an illustration from human affairs. — pws, w. this 
accent, adversative, yet, nevertheless. (Not to be confounded w. duoiws, 
in like manner ; ox w. ouod, cogether.) Connect closely in thought w. ovdeis. 
— 8.a8qKyv: probably not meant here in the specific sense, ¢estament, or 
will; but in the general sense, covenant, contract: obj. of aOeret } émidia- 
taooerat (el, did, Tdoow) : though a covenant, when confirmed, be (only) a 
man’s (covenant), yet no one sets (it) aside or adds to (it); émbiaraoce- 
Tat, arranges additional specifications. ‘The concessive idea, chough, often 
lies in a participle (here in xexupwyévyy, fr. kypdw). If a human covenant is 
binding, how much more a covenant from God, such as He made with 
Abraham ! 


V. 16. 8€: continuative. — éppéOnoay : pres. wanting ; usu. referred to 
pres. pnul. — ai érayyeAlat: the promises, not less sacred and binding cer- 
tainly than an ordinary business contract; plur. as repeated in different 
forms and on different occasions. — T@ orépp. avrod : emphat. — od A€yet : 
He (the one who gave the promises) does not say. — ds él trod., ds Ed’ Eves : 
as of many, as of one; éwi w. gen., on, upon, in a variety of relations : here 
in the sense, concerning, of, a rare use.— 8s éotw Xprords: the relat. ds 
agrees here, not w. the anteced. owépua (neut.), but w. the pred. Xpitros, 
as the emphatic word. This occurs occasionally in classic as well as 
N. T. Greek: and to thy seed, which is Christ. Vf we understand this 
as meaning the personal Christ Jesus, which seems most natural, we must 
bear in mind that all believers are viewed as ove (and included) zz Chrest 
Fesus. Cf. v. 28. 


V. 17. And this (pointing to what follows) 7 say ; introducing emphati- 
cally the specific conclusion from vv. 15, 16. — 8a0qKnv, obj. of dxupot. — 
tmpokek. : dcfore confirmed (i. e. before the giving of the law). — 0...vdpos : 
the intervening words having the position and force of an attributive adj. : 


CHAPTER: IIly 18, 19. 23 


the law, coming four hundred and thirty years later (than the promise) ; 
pera...éry (ros) : lit. after, etc. ; yeyovds (yiyvoua), having taken place, 
having come. — od« akvpot (indic. dxupdet, -pot): doth not annul, invali- 
date. —¢is rd w. infin., so as fo, etc. ; a construction especially frequent in 
the style of Paul. — karapyfoat (aor. act. infin., fr. karapyéw), to render 
(dpyés, idle, inoperative ; to make void). — tiv éwayyeXtay : note here the 
sing. : the promise (the specific promise, fulfilled in Christ). For a discus- 
sion of the chronological questions suggested by this verse, see Bib. Dic., art. 
Chronology, B. 

V. 18. Confirms the preceding statement. — ék, é, 8a: cf. ii. 16, notes. 
—% KAnpovopla (sc. éoriv): the inheritance (in the highest Christian 
sense). In the O. T., spoken of the division of the land of Canaan ; in 
the N. T., of the inheritance in the Messianic kingdom. — ovxétt, sc. 
éorly. — kexaprorar (xapifw, xdpis) : pf. mid., sc. Tiv KAnpovoulay ; perf., 
st. aor., because the results of the action still continued. 

V. 19. rl odv & vépos; lit., What then the law? Ell., What then is 
(the object of) the law? Alf., Con., Ltft. What then (is) the law? Wiese- 
ler et al. take ri in the sense dia ri ; wherefore? why? Cf. Win., p. 142. 
So also in Attic. Cf. Good., Had. The questions, Why then the law ? 
and What then (the object of) the law? amount to the same thing. The 
general force of this brief and striking question in this connection cannot 
be doubted. It is quite in keeping with the style of Paul. The question is 
answered in the next sentence, the exact meaning of which has been much 
disputed. It may help us to understand it, if we reflect on the probable 
moral condition of the Israelites as they left Egypt, after generations of 
slavery, debauched as they must have been, and with ideas of right and 
wrong far less distinct than those of their ancestors, Abraham, Isaac, and 
Jacob. It was by no means strange that they needed new and clear and au- 
thoritative instruction on questions of duty. This verse states, therefore, 
why the law was given, how it was given, and how long, as a system, it was 
to continue. — tov mapaB. ..mpoceréOn (pos, TiOnm) : 7¢ was added because 
of the transgressions. This does not contradict v. 15, since the law is not 
viewed as a covenant (d.a04xy), but as a statement of obligations in addi- 
tion to the covenant, given after the covenant. — Xdpwy, w. gen. (in Attic 
and N. T. Greek), means primarily, 2 favor of, for the sake of, Lat. gra- 
tid; but seems to have lost this force in actual use subsequently, so as to 
mean simply, because of, on account of. ° Because of the transgressions 
indicates, therefore, this idea, fo give a knowledge of transgressions, to make 
perfectly clear and distinct what were actually transgressions of the divine 
requirements. So Aug., Calv., Beza, Win., Ell., et al. Cf. Rom. iii. 20. 
In keeping with this idea, and perhaps implied, is the interpretation, fo re- 
strain transgressions. So Chrys., Hieron., Erasm., Olsh., Neand., De 


24 NOTES ON GALATIANS. 


Wette, Ewald, et al. Luther, Bengel, et al. combine both thoughts, Zo 
give a clear conception what were actually transgressions, and also to re- 
strain them. The two thoughts naturally go together, and this view. does 
not seem to be pressing the meaning of r@v rapaBdcewv xdpw too far. The 
interpretation, fo create transgressions, to multiply them (Meyer, Ltft.), 
seems to us less natural, and not required, as Meyer argues, by the meaning 
of xdpw. — dxpts ob Oy 7d oméppa: wzil the seed come, etc. —@ erhy- 
yeATau (€rayyéAdw) : the verb is impers.: Zo whom the promise has been 
made, — Svatayels (Statrdoow) : 2 aor. pass. particip., agrees w. vduos un- 
derstood as subj. of wpoceréOn. —év xeipl peoirov: 722 the hand of an 
tntermediate person, i. e. Moses. Cf. Deut. v. 5; Exod. xx. 19, ff. Mod- 
ern Biblical scholars are generally agreed that the reference here is to Moses. 
The whole verse reads, What then the law? or, Why then the law? Jt 
was added because of the transgressions (to continue in force as a system), 
until the seed come, to whom the promise has been made, having been deliv- 
ered by means of angels, in the hand of a mediator (or an intermediate 
person). 

V. 20. (The various interpretations of this short verse are said to exceed 
four hundred. Somebody must have had a vast amount of learning, be- 
sides leisure and patience, to count them.) 06 8 peolrns : Mow the media- 
tor; 6é, continuative ; 6, generic, the mediator, not referring to a particular 
person, but to the character or office: in an Eng. idiom, @ mediator. — 
évds ovK totiv : zs 20t of one (of one person or party, but necessarily implies 
more than one). In the giving of the law on Sinai, Moses (the intermedi- 
ate person) stands between two parties ; on the one hand, Jehovah declar- 
ing His will through angels; on the other, the multitudes of Israel receiving 
the law. This sublime scene, so impressive to the mind of a Jew, is alluded 
to in the words, Mow a mediator is not of one. —6 8é Beds cis éoriv: but 
God zs one. In the giving of the promise, no outward pomp and circum- 
stance are thought of ; but Jehovah, and He alone, fills the mind. He 
comes directly, without a mediator, to Abraham, and gives the promise, — 
a scene of no less moral grandeur ; a promise given directly, in person ; 
surely, not less binding and permanent. Such seems to us to be the thought 
in the last half of this.verse. This view of the meaning will be found, pre- 
sented, much more at length, in the excellent notes of Ellicott and Light- 
foot. 

V. 21. odv, then, therefore: ‘if what we have just said is true, shall we 
conclude that,” etc.?— kata, w. the gen., as usual, agaznst, in opposition 
to: Is then the law against the promises ? —éwayyevav : cf. érayyeXiat, 
v. 16, note. — pt} yévouro (optat. of wishing, without dé; neg. wy: an em- 
phatic form of negation, used especially by Paul in Gal. and Rom.) : 4y xo 
means | — e&...€560y...qv Gv, xré., supposition contrary to fact: conclusion 


CHAPTER III. 22-26. 25 


suggested by this form of supposition, dut righteousness is not in fact (bvTws) 
a result of the law, and hence the need of another system. —védpos 5 Suva- 
pevos; xTé.: a daw which was able, etc. Inall this connection ‘‘law” means 
the Mosaic law. 

V. 22. adda ouvéxdacay (cvycdelw) Hypa} Ta wavra bd dpapriav : 
but the Scripture (regularly spoken of the Old. Test.; here, ‘‘ the Scripture” 
means by meton. the author of the Scripture) shut up all (ra wdvra, all 
things, more comprehensive and emphatic than rov’s wdvras) under sin. — 
tva...8064 (1 aor. pass. subjunc. fr. d/5wyuc) : 2 order that...might be given; 
tva w. subjunc. after a past tense of the indic., the ordinary const. in N. T. 
— émayyedla : the promise, by meton. for that which is promised. — 
& mlorews ‘Ino. Xp....rois murrevovow : as a result of faith in Fesus 
Christ...to those who exercise faith. The last clause is not a mere tautology, 
but an emphatic addition. 

V. 23. mpd rot: w. the infin. and its subj. ryv micrw : But before faith 
came. — 7d vVopov...cvyKdedpevot: we (the Jewish Christians) were 
guarded, shut up under the law. — eis tiy...atmoxadvOivar (droKxadtrrw) : 
Jor the faith about to be revealed: eis w. acc., directing the attention into, 
looking into, denoting a purpose, an expectation, an end in view. Con., 
Meyer, et al. join this clause w. cvyxdeduevor, shut up into the faith, etc.; a 
const, less natural, we think. Alf., Ell., et al. adopt the const. above given, 
shut up under the law. 

V. 24. ore w. indic., wherefore. —mabaywyds (fr. rats, a child, and 
dyw, to lead) hpov yéyovev : has become our schoolmaster (Con.); hath been 
our schoolmaster (Ell.); has become our tutor (Alf.) ; ist unser Paidagoge 
geworden (Mey.). Neither rendering, ‘‘ schoolmaster,” ‘‘ tutor,” ‘‘ peda- 
gogue,”’ is quite satisfactory. Neither one conveys just the same idea as the 
Greek mratéaywyds, a servant entrusted with the entire training and edu- 
cation of a boy from tender years to manhood. As no character with these 
duties exists now among us, we consequently have no word to denote it ex- 
actly. —eis Xp. : (eading us) into Christ. The frequent expressions, is 
Xpuordv, into Christ, and év Xpur@, in Christ, may generally be so ren- 
dered as to show the exact force of the prepositions. — tva é&« mlorews 8t- 
Katwbapev (dcxardw) : that we may be justified by faith. This clause favors 
the intimate connection in thought of é€« ricrews w. 6 dixacos, in v. II. 


V. 25. ehBovons (Epxouu) 88 ths mlorews : gen. abs.: bul faith having 
come, or in an Eng. idiom, but now that faith has come (Ell., ts come). 
**Paul now proceeds to unroll the beautiful picture of the salvation 
which has already come.” Meyer. — ovKére: das ist das Aufathmen der 
Frethett (the full breath of freedom). Meyer. 


V. 26. The emphatic word is viol: For ye are all sons of God (no longer 


26 NOTES ON GALATIANS. 


maides bro madaywybv, children under a pedagogue). Note the change to 
the 2d pers., ¢oré: ye are all (both Jews and Gentiles). Above, with the 
Jews alone in mind, he uses the Ist pers., vv. 23, 24. — év Xp. “Inco is 
joined most naturally w. ricrews (not w. viol Aeod): the omission of 77s after 
miorews is no argument against this in N. T. Greek. 


V. 27. Beor yap...évedvcace (Evddw) : For, as many of you as were bap- 
tized into Christ (did) put on Christ : ‘‘sc. ‘at your baptism’” (EIl.). ‘*As 
many‘as were baptized into Christ did, in that very act, put on, clothe your- 
selves with, Christ” (Alf.). 

V. 28. ovn ve (= éveori): there is not, there cannot be. So we regard 
éu, with Alf., Ltft., Meyer, et al. Cf. Xen. Anab. V. iii. 11 ; not as the 
prep. évf (for év) with recessive accent. ‘‘ There is no room for, no place 
for” (Ltft.). — dpoev xal @@Av: ‘‘ While the alterable political and social 
distinctions are contrasted by ov6é, the unalterable human one of sex is ex- 
pressed by cai” (Ell.). — &wavres: emphat.; so also wdvres, v. 26, and 
doo, v. 27. — €is, masc., one, one person (not éy, one thing) : the els xaos 
dv@pwiros, Eph. ii. 15. The world has not yet realized the full truth of this 
verse. Very far from it ! 

V. 29. &...Xpiorod, sc. eoré.— dpa...eoré: then are ye Abraham's 
seed (because Christ was the true seed of Abraham, v. 16). — kata émayy. 
KAnpovopo.: ezrs according to promise,—a triumphant conclusion. 
KAnpovsuo, heirs; not heirs of Abraham, though Abraham’s seed, but 
in a much higher sense, — “heirs of God and joint-heirs with Jesus 
Christ,” as Paul expresses the idea, emphatically and triumphantly, in 
Rom. viii. 17. 


CHAP. IV. A continuation of the polemical portion of the epis- 
tle ; proving that the Christian, through the grace of God in Christ, 
is independent of the Mosaic system. Vv. 1-7. Under the law, we 
were in the position of a minor (v7mos): now, however, in that of 

‘sons. 8-11. To the former state of tutelage, the Galatians seem 
now inclined to return. 12-20. A reference to Paul’s former rela- 
tions with them, and an affectionate personal appeal. 21-31. The 
law and the system of grace two covenants, typified by Hagar and 
Sarah. Under the latter, we are children of the free woman. 


V. 1. Aéyw 8€: cf. iii. 17, V. 16 ; an expression calling especial attention 
to the statement following. —ép’ 8c00v Xp.: éi w. acc., extent over some- 
thing ; lit., over how much time = as long as. — 6 w. KAnpove: generic arti- 
cle: cf. 6 pecirns, iii. 20: the heir, i. e. any heir. —vhmvs: in the legal 
sense, @ minor, — ov8tv...80vXov : differs in no respect from a bond-servant, 


CHAPTER IV. 2-6. 27 


because he is not yet saz jurzs (cannot hold property in his own name). — 
KUptos TavTwv wy (concess.).: though he is Lord (proprietor) of a// (by birth 
and in his own right, though not yet in actual possession). 


V. 2. émitpdmovus : overseers: not guardians in the legal sense, so as to 
imply the death or absence of the father. — &xpt ris mpoberplas (sc. qué- 
pas, or pas) Tod watpds : up to the time appointed of the father (when the 
son shall become free from this supervision, and come in full possession and 
control of the inherited rights). — rpofecula, see L. & Sc.; oixovduos means 
strictly a manager of the household: érirpowos, an overseer or superintend- 
ent, in a wider sense ; madaywyds, one who has charge of the entire train- 
ing of a boy. 

V. 3. otTws kal jets : application of the illustration : so we also ; ‘‘ we,” 
i. e. as the context indicates, Jews and Gentiles ; subj. of #ueba (Att. quer, 
fr. eiul) dedovwuévar, were in bondage (lit., were having been enslaved). — 
trd Ta orToixeia Tod Koopov: wzder the rudiments (Ell.), the elements 
(Con., Ltft.), he elementary lessons (Alf.) of the world ; meaning, as seems 
to us, the elementary principles belonging to the unconverted, unchristian- 
ized world, — especially religion in outward and sensible forms (Neand.). It 
is not important whether we connect brd Ta or. w. Hueba alone (were 


under, etc., being kept in bondage) or w. hueba Sedovd., taken together, as 
above. 


V. 4. Td TAHpopa Tod xpdvov: “he fulness of time ; the moment through 
which the measure of time was made full (Mey.). — &amwéerrarev (€&, ard, 
oré\\w) : sent forth; lit., sent out away from (himself). — Tov vioy avrod: 
in Att. rév adrod uisy : note how seldom the reflex. pron. is used in the 
N. T. — yevopevov ék yuv.: born of a woman (as any human being, indicat- 
ing not only the humiliation to which he was subjected, but also the fact that 
he became really a man). — yevdpevov (in the same sense as before) bd 
vopov : born under (the) Jaw (indicating that he was really in all respects an 
Israelite). 

V. 5. tva rots tmd vowov eEayopdoy (aor. subjunc. fr. é€€, ayopdfw) : 
lit., that he might purchase those under (the) law (i. e. the Israelites) oz 
from (under the law). — tva...dokéBopev (dd, NauBdvw) : denotes the 
object of the purchase : i order that we (not the Jews only, but Jews and 
Gentiles) might receive (amo., as coming from Him who sent His son) ¢he 
adoption of sons. 


V. 6. Stu: causal: 2 view of the fact that, because; or, as a proof that 
(Ell.) : the former is usu. preferred. — éfaméo-readev : the same word used, 
v. 4, of the sending of the Son. — Td Tvedpa Tod viot adrod : “he Spirit of 
his Son. The connection suggests the propriety of designating the Holy 
Spirit in these words. Christ in the believer and the Holy Spirit in the 


28 NOTES ON GALATIANS. 


believer are both familiar conceptions in the N. T., and are here united in 
one expression. — Kpafov, w. Td mved. —’ ABBa (an Aramaic word, allied 
to the Heb. 4x) © warhp: Adda Father, Erasm., Beza, et al. view the 


Greek word as a translation of the Aramaic. The expression has, however, 
much more force and significance, if we suppose the early disciples to have 
used the word, which they had heard so often from the lips of our Lord, in 
remembrance of Him, — uniting it with the Greek synonym in reverent and 
affectionate prayer to the Father. So Ell, Alf, Meyer, et al. The Greek 
scholar will note here 6 rar7p, nom. st. voc., and so often in N. T. 


V. 7. oore w. indic:: wherefore, so then. —é (thou art) and é (if) : 
note the diff. in form. — ovKért...80tX0s: mo longer a bond-servant (as 
formerly, when under the rudiments of the world). — et 8 vids, kal kdnpo- 
vomos, sc. ef: note the change fr. the pl. ¢s7é to the more definite and 
pointed sing., thou art; and if a son (as a consequence) an heir also (an 
heir of ‘‘ the eternal inheritance ”). — 81a O06 : through God (who sent the 
Spirit of His Son into your hearts ; not through the law). 


V. 8. tore pév : at that time (when ye were dod\ax). This applies spe- 
cially to those who had been converted from heathenism : v. 5, to the Jew- 
ish converts ; vv. 3, 6, 7, to both classes of converts. — od eiSores (ocfda) 
Gcdv: rot knowing God, or because ye did not know God ; neg. od w. the 
particip. The careful scholar will notice how much oftener the neg. “7 is 
used with the participle in the N. T. than in classic Greek. A most valua- 
ble article on the ‘‘ Encroachments of 47 on ov in Later Greek” will be 
found in the “‘ American Journal of Philology,” Vol. I., No. 1. — éov- 
etdoarte : ye served, were in bondage ; aor. stating the fact, and that alone, 
without reference to the idea of continuance or completion. — rots...Qeois : 
those by nature not being gods (but demons, as Meyer thinks the apostle sug- 
gests) : note here «7 w. particip. denying subjectively, from the apostle’s 
point of view. 


V. 9. viv 8€: Sut now (since God sent the Spirit of His Son into your 
hearts). — -yvovrtes (yryvioxw) Bedv : having known God (yvivtes, aor. par- 
ticip. ; etdé7es, perf. in form, pres. in meaning ; pres. with respect to the aor. 
édovAedoare, hence it may be rendered as above). — paAdov 8€ : corrective, 
nay rather, or rather. —yvooRévres (aor. pass.) : being known, being 
recognized (recognized as sons). —m@s: ow? an expression of surprise. 
Cf. ii. 14. — deevq, weak, having no power to save ; wrwxa, poor, beg- 
garly, having no power to impart durable riches ; wrotxeta: cf. v. 3. — 
mwddtv dvebev : very similar to the Eng. over again, again anew (Con., 
Ell.). —Sovdedoar (aor. infin.) : cf. edovdedoare, v. 8, note. 


V. 10. A proof of the statement, éricrpépere maw, xré. — waparnpet- 
oe: ye keep, observe, denoting ceremonial observance after the manner of 


CHAPTER IV. 11-13. 29 


the Jews. — fpépas évtavrovs : a general expression (which we should not 
attempt to define too particularly) with reference to the Jewish observance 
of times and seasons. Not many years had passed since Paul first preached 
among the Galatians, — probably not more than four or five ; and hence, 
the meaning of éevavrovs cannot be taken very exactly. Alford makes here 
the surprising remark : ‘‘ Notice how utterly such a verse is at variance with 
any and every theory of a Christian Sabbath, — cutting at the root, as it 
does, of ALL obligatory odservance of times as such.” It is at variance with 
the Fewish conception of the Sabbath, — and so were the teachings of our 
Lord, — but not at all with the Christian conception of the day. Paul is 
here rebuking only the formal and ceremonial observances of days and sea- 
sons among the Jews. 

V. 11. tpas: acc. of specif., i respect to you. — kexotrlaka (komid fw) : 
have toiled. — eis tpas : this expression implies what was the actual fact that 
the apostle had entered into the midst of the Galatians, and toiled. In an 
Eng. idiom, we may render freely, dest haply I have bestowed labor upon you 
in vain. We should always in translating distinguish between an English 
rendering and the exact conception in the original language, whatever lan- 
guage that may be. 

V. 12. After this expression of solicitude, an affectionate appeal. — Itve- 
oe ws eye : become as Jam, i.e. free from Judaism. — étt Kaya (= xal eye, 
sc. éyevounv) ws tpets: because I also (became) as you, i. e. ** In forsaking 
Judaism, I became as a Gentile (cf. ii. 14), independent of the Mosaic law. 
Such seems to be the most natural explanation. So Meyer, De Wette, Nean- 
der, Winer, EIl., et al. — &5eAgol, Séopar dpov : earnest and affectionate ! — 
ovdév pe WSukqoate : ye injured mein nothing (but quite the contrary, as 
he goes on to say) : a reference to their reception of him when he first went 
among them, and preached the gospel to them. The word ‘‘me” after 
“ injured ” cannot be emphatic, as it is enclitic in the Greek. 


V. 13. ot8are: notice constantly in the N. T. the forms oldas, otdaper, 
oldare, oldact, st. Att. olc@a, touev, iste, tcacr: ye know, a reference to a 
fact well known to the Galatians. — 8.’ acOévecav tis capKos: 0” ac- 
count of, because of (not through, attended with, which would require 6d, 
w. gen.) weakness of the flesh. What this bodily infirmity was, which 
detained Paul among the Galatians, apparently contrary to his own plans, 
he does not inform us, and it is useless to speculate. We know only that, 
being thus providentially detained, he availed himself of the opportunity 
to preach to them the gospel, and that he was treated with extraordinary 
kindness on their part. A reference to these scenes showed the gratitude 
of Paul, and would touch the hearts of the Galatians. — Td mpotepov: the 
earlier, the former, time; or, in an Eng. idiom, che first time, implying two 
visits in Galatia (Acts xvi. 6, and xviii. 23) : in his second and also in his third 


30 NOTES ON GALATIANS. 


missionary journey. In the sense formerly, 7d rpbr. would be quite useless 
in the sentence. 


V. 14. Bear in mind oféare 8rt. — Tov Tapacpov tov év TH wapKl pov: 
your temptation, your trial, in my flesh; the trial which you had in my 
flesh ; indicating some form of bodily disease, which may have been offen- 
sive, requiring patience on the part of those who attended him. Whether 
this was the ‘‘ thorn in the flesh,” whatever that may have been, or some- 
thing else, we are not informed ; and it is not important for us to know. — 
ovK éEoud. (€F, odfevéw, ovPdv = ovdév) oS eemricate (Ex, TTUW, Zo sfit, 
Lat. spuo): you did not despise nor loathe. — &dd4, xré., but (on the con- 
trary), etc. We find here the strongest possible expression to denote devo- 
tion and confidence. 


V. 15. tod...dpav; a sorrowful question. Where then (is) the happi- 
ness of which you spoke ? (Con.) ; Where then was your congratulation ? 
(Alf.) ; your felicitation of yourselves, your happiness in my teaching (Ltft.). 
Ell., Meyer, et al. read here ris ody, xré. Of what nature then was the 
boasting of your blessedness ? (Ell.). The force is nearly the same ; yet 
the reading 7rod seems better attested (found in A. B. C. F. G. Sin.), and 
more forcible : Where then, etc. —paxaptopds : cf. waxapifw, to congratu- 
late ; waKap and paxdpios, happy, blessed. —paptupe@ yap, xré. (“ you really 
had this congratulation, this blessedness”’) : for 7 bear you witness, etc. — 
et Suvaroy (fv)...€8@KaTé pot: Note here the omission of dy, and édwxare 
st. @5ore. Without dv, the idea is expressed more positively. Lit. 7f (zt had 
been) possible, having dug out your eyes you would have given (them) to me. 
This may possibly favor the supposition that Paul was suffering from acute 
ophthalmia. 


V. 16. @ore w. indic.: So then, etc., uttered with deep sorrow. — 
éxOpds tpav yéyova; ave J become (as you view me) your (personal) 
enemy? De Wette et al. understand this: have I become hated by you? 
This meaning of €y6pds is far less common, and is not required by the con- 
nection. The frequent classic word mrodéutos, az enemy in war, does not 
occur in the N. T. — adnPedowv (particip. denoting here time and also cause): 
while speaking, etc., by speaking to you the truth. 


V. 17. tynrotow (fnr\dw, ¢o zealously affect, to seek zealously) bpas od 
Kahas: c¢hey (the Judaizing teachers) zealously seek you not honorably. — 
éxkAetoran (€x, Krelw, to shut) tpas: to shut you out, to exclude you, 1. e. from 
the influence of other teachers, particularly of Paul; and therein was the 
dishonorable feature of their zeal. —tva {nAotre: that you may zealously 
seek them. So we prefer to view this; and not as Meyer, (there) where 
you zealously seek them, i. e. in Jewish circles : taking wa in the sense 
of ubi, adv. of place. wwa.. ¢ndobre (indic.) is certainly not Att.; but it may 


CHAPTER IV. 18-20. 31 


also be said that tva in the sense where, udi, is not known in N. T. Greek, 
unless it be so understood here and in one other place (1 Cor. iv. 6). We 
prefer, therefore, as the meaning seems so much more natural, to view this 
‘*as an impropriety of later Greek ” (Win.), allied to the modern Greek va 
or dca vd w. the indic. So Winer, Ell., Alf., Con., and the most. 


V. 18. The exact force depends on the meaning assigned to {ndodc6ar. 
Giving it the same force as in v. 17, i.e. preserving the paronomasia, we may 
translate : Vow (dé continuative) z¢ zs good to be zealously sought (by any and 
every man) 27 anything good always, and not only when, etc. So Con. ren- 
ders ¢mdotcAar. ‘* But it is good to be courted in honesty at all times, and 
not only when,” etc. So Ell. The same in substance Alf. Another view 
is, to take ¢yAodc Oar in the usual sense, Zo be filled with zeal, to be zealously 
affected. So Meyer. Gut aber ist das geetfert-werden in Gutem immer- 
dar, und nicht blos, u.s.w. Luther renders it, Zifern ist gut, wenn es 
zmmerdar geschiehet um das Gute. So in general the English versions, 
to be fervent (Tynd., Con., Cran.). To this view we are strongly inclined : 
Now it ts good to be filled with zeal in everything good always, and not alone 
when I am present with you. They had been filled with zeal é€v xad@, when 
he was with them ; it would be xaddv to be thus filled with zeal ALWAys. 
Other views, modifications of these two, need not be presented here. Some 
may prefer to render xadév and év kad@ by the Eng. word honorable ; a ren- 
dering of xaNdés, 7, 6v to which we are often inclined. — év t@ w. infin., 
while ; a const. very freq. in N. T. — pé (enclit.), subj. of mapetvac. 

V. 19. Note the asyndeton. —téxva pov: my children. Meyer, EIL, 
Alf., et al. read here rexvia wou : my little children (only here in Paul, often 
in John); but Lach., Tisch. read réxva, after B. F. G. Sin. —ovs: refers 
to réxva, takes the gender of the persons implied in réxva. Win. § 21, 2; 
direct obj. of @divw (whom TI bear again with travailing pains) ; pres. 
tense, denoting the continuance of the agony. — péxpts od (some editors 
read dxpis 0b): wntil what (time), or simply, wzé2/, more emphat. than 
péxpt alone. — Xprotds: Christ, not the law, the Mosaic system, but 
Christ in His completeness. We may render, Aly children! for whom I 
am again in agony like that of childbirth, until Christ (in His complete- 
ness) de (definitively) formed in you. — pophw0y : aor. pass. subjunc., fr. 
poppsw, to form, to give shape, or form, to. The force of the aorist, repre- 
senting an action as completed, is to be noted here. 


V. 20. 40eXov 8é, xré. It is usual to suppose an ellipsis of &y here w. 
HOer\ov, LT could wish, etc. ‘‘ There is a contrast in the 6é between his 
present anxiety in absence from them and his former mapetya:, v. 18” 
(Alf.). ‘* The 6é catches up the passing thought of mapeiva: (v. 18) before 
it escapes” (Ltft.). JZ could indeed wish to be present with you now (Ell.). 
Yea, I could wish, etc. (Alf.). This is perhaps the best explanation of this 


32 NOTES ON GALATIANS. 


clause. Meyer agrees substantially with this view. —Kal @ddAdfar, xré.: 
and to change my voice (or my tone) (to something more pleasant to hear), 
This seems to be spoken in view of the general tone of the epistle. So 
Ell., Ltft. (apparently), et al. Meyer finds here an allusion to Paul’s sec- 
ond visit among them, when he may have spoken with severity, and have 
led them to doubt his friendship for them (cf. v. 16). Such a reference in this 
verse seems to us less natural. —8tv &tropotpar év bpiv : decause [ am per- 
plexed about you; ev iyiv, ‘‘ in you, — év, as usual, marking as it were the 
sphere in which the action takes place” (Ell.). It may be rendered freely, 
about you. 


V. 21. Note again the asyndeton. Thus the thought is introduced ab- 
ruptly and boldly. — Aé€yeré pov: ‘‘ urget gquast presens” (Beng.). — ot @&X., 
2d pers., determined by \éyere: ye who wish, etc. — twd vépov: under 
the law, i. e. the Mosaic law ; but rdv vouov must be taken in a wider sense, 
the Pentateuch ; according to the division of the O. T. into Pentateuch, 
Prophets, and Hagiographa. — odk akovete ; do ye not hear, etc., i. e. when 
it is read to you in the churches. The neg. ov in a question regularly antici- 
pating an affirmative answer. It is quite probable that the reading of por- 
tions of the O. T. constituted a part of the public services in the Christian 
churches. Probably no portion of the N. T. had reached the Galatians at 
the date of the writing of this epistle. 


V. 22. yap : epexegetic, as often in classic Greek. Cf. L. & Sc. — ris: 
used here to denote an object well known. — ma:8loxys, which may mean, 
a young girl, a maid, is here contrasted w. €XevOépas, and hence signifies 
a bond-woman. 


V. 23. -yeyévynrat (yervdw) : lit. has been born, is born. The pf., like 
the historic pres. (cf. yiyvovrai, Anab. I. i. 1), places the event more viv- 
idly before the mind. It may be rendered as a past, was born (Con., Ell.). 
— bia rijs étrayy.: through the promise, by virtue of the promise. —6 pév... 
© 8€: as in Attic, the one...the other. 


V. 24. &nva (doris): which things (Alf., Con.), all which things 
(Ell.), sow all these things (Ltft.).—éotw a&dAnyopotpeva (4\Ar7yopéw, fo 
represent under another form; tos, other, ayopetw, to harangue): an 
allegory, or more properly, am 7//ustration. We commonly use the word 
*‘allegory”’ of a more extended narrative. —atrat: these (women, Hagar 
and Sarah). — 8vo Sia8fAKat: wo covenants. Note the absence of the dual 
numb. in N. T. — pla pév (sc. dian), xré.: (the) one from, etc. Note here 
uév without a corresponding 6é. — eis SovAlav yevvaora (yervdw) : bearing 
children into bondage, i. e. to pass into bondage. ‘yewaou presents d.a- 
$yxn under the figure of a mother. —#tts €otlvy "Ayap : which is (or, and 
this is) Hagar (or Agar ; note”Ayap w. smooth breathing): #ris, i. e. dia- 


CHAPTER. IV). 25-28. 33 


Onn. The relat. pron., doris, Aris, 8 rt, olrwes, alrives, Atwa, occurs in the 
N. T. only in the nom., and oftener refers to a definite antecedent than in 
Att. ‘‘ The Sinaitic covenant is the same thing that Hagar is in the his- 
tory : it is allegorically identical with Hagar” (Meyer). 


V. 25. Td yap, xré.: Hor Sinai is a mountain in Arabia, i.e. among the 
Arabians, the descendants of Hagar ; or in another order, For Mount Sinai 
zs, etc. The first seems the most natural rendering. — overroixet 8é, xreé.: 
and it (i. e. Sinai) corresponds (lit. stands in the same row). Many prefer 
to take “Ayap as subj. of cvcroxet: and she corresponds to, etc. This seems 
to us less natural grammatically, and does not change the thought, as Hagar 
and Sinai are one and the same thing in the illustration. — rq viv ‘Iepovea- 
Anp, Sovdrever yap, xré.: 20 the present Jerusalem, for she (the present Feru- 
salem) is in bondage, etc. 


Many editors read in this v. 76 yap”Ayap Zuwva dpos, xré.: For the (word) 
Hlagar ts (i. e. means) Mt. Sinat in Arabia (where the descendants of 
Hagar live). The name Hagar, or Hadschar (in Arabic, @ rock, or stone) is 
still given, it is said, to Mt. Sinai by some of the Arab tribes. 


V. 26. 48 dvw ‘Tepovearhp: But the Ferusalem above, i.e. the Heavenly 
Jerusalem, which, according to the expectation of the Jews, would descend 
to the earth, when the Messianic kingdom should be established, and would 
become its capital. Zhe Ferusalem above represents, therefore, the idea of 
the kingdom of Christ, His spiritual kingdom in the hearts of believers. — 
édevOépa early: zs free, i. e. from the bondage just mentioned, vv. 24, 25. 
— itis: and this, and she (emphat.): parnp pov, our mother ; or, mak- 
ing 7u4v somewhat emphatic (so Con., Win.), mother of us (all Christians, 
both Jews and Gentiles). 


V. 27. Confirmation from the O. T. that the free Jerusalem is our 
mother. —evppavOnrt (evppaivw: I aor. pass. as deponent), xré. Isa. 
liv. 1, cited in the exact words of the LXX.: Rejoice, barren one, that bear- 
est not. — pitov (pyyvum) Kal Bonoov (Bodw): break forth and shout. 
After pjéov, itis usual to supply gwrjv or avdjv. Meyer prefers evppoovvny 
(rumpe jubilum, wéter a jubilant cry). — oreipa : spoken originally of 
Jerusalem : here, however, of the Heavenly Jerusa., 4 dvw ‘Iepovo. — 
ToAAG...paddov, 4, xTeé.: lit. many...rather than (or many...more than), 
etc.; implying that both have many children ; but the desolate has even 
more than ‘‘she who has the husband.” 


V. 28. Application of the allegory and the prophecy to those addressed. 
— tpets : you, brethren, are among the numerous descendants of the spiritual 
Sarah, and belong to the Heavenly Jerusalem. — kata: after the manner 
of, etc. — émayyeXlas (emphatic) rékva : children of promise, in distinction 
from those who are kara odpka. 


34 NOTES ON GALATIANS. 


V. 29. rére: chen, i. e. in the time of Ishmael and Isaac. — é8lwxev : 
persecuted (Gen. xxi. 9), mocked. It is thought tradition had added something 
to the narrative in Gen. — Tov kata mvevpa (sc. yervnbévra) : the one born 
according to the Spirit : i. e. the divine Spirit that led to the giving of the 
promise. — ovTws Kal vov: so mow also, those who are born after the flesh 
(namely, the Jews) persecute those who are born after the Spirit (namely, the 
Christians). 

V. 30. A triumphant reference to the result in the case of Ishmael and 
Isaac. The citation (Gen. xxi. 10) is nearly verbatim from the LXX. The 
words are those of Sarah, addressed to Abraham; but they are confirmed 
immediately afterwards by the Lord. St. wera rod viod ris edevbépas, the 
LXX. reads pera rod viod pov Icadk. — od yap pa) KAnpovopyjce: made 
emphatic both by its position and by the neg. ov...uy: shall certainly not 
have an inheritance with, etc., or be heir with, etc. 

V. 31. Conclusion, and application of the history and the allegory, closely 
connected also with what follows. —mat8loKns (without the article) : of @ 
bond-woman, of any bond-woman; but ris edevOépas (with the article) : 
of the free woman. 


CHAP. V. Exhortation to persevere in the liberty with which 
Christ had made them free, and warning against the opposite course. 
Vv. 1-6. If they were circumcised, they were bound to keep the 
whole law, and were practically separated from Christ, from the 
system of grace. 7-12. Complaint, warning, expression of confi- 
dence, threatened judgment against the false teachers. 13-15. The 
right use of Christian liberty. 16-25. The Spirit, not the flesh, 
must guide them. 26. The apostle begins here some special ex- 
hortations. 


V. 1. Ty devBeplg...nrevdépworer : lit. For freedom did Christ make us 
free (Meyer). With liberty did, etc. (Alf.). The former rendering seems 
preferable. ry €\ev8.: dat. commodi, not instrument. Ell. et al. read 
here, ry €devdepia F quads Xpiords Hrevdepwoev orjxere ody : Stand firm, then, 
in the freedom for which, etc. (Ell.). The reading of Tisch. is that of Lach., 
Meyer, et al. — orhxere obv : stand fast (stand firmly), therefore. A natu- 
ral exhortation, added to the preceding sentence and to iv. 31. —Kal pi... 
evéxerOe : and be not held again in a yoke of bondage. They had been held 
in the yoke of heathenism, and were now on the point of being held in that 
of Judaism ; a warning against this. 

V. 2. "[8e, like (50%, interjection (Butt.) (in Att., as a verb with irreg. 
accent, ldé) : behold ! — éym Ilatdos: a personal appeal, 7 Paul, the apos- 


CHAPTER V. 3-5. 35 


tle, the friend to whom you were once so devoted. — éav tmepitép. odSév 
dbedjoe: ‘a supposed fut. case stated distinctly and vividly” (Good.): 
if ye be circumcised, Christ will profit you nothing; a most startling 
declaration ! 

V. 3. paprvpopat S€ (and not only is this true) dwt (more than this) 
J testify (I declare as a witness who knows whereof he affirms). —wéAw : 
again ; perh. referring to v. 2 (so Calvin, Ell., Alf.), or to his second visit 
among them (so Meyer, Olsh., Wieseler). It is not certain which view is 
preferable, and the point is not important. —ravtl av@pamw : an emphatic 
expression.— Treptrepvopévw : pres. pass. particip., 7 being circumcised, or, 
tf he is circumcised (partic. often denoting a condition). — odeadérns éotly : 
ts a debtor, is under obligation. — 6dov (emphat.)...movfoae (aor. act. infin. ): 
to do (viewed as an accomplished fact) he whole law, the law entire. 


V. 4. Aconfirmation of v. 2. Note the asyndeton, making the state- 
ment more abrupt and striking. — katnpynSynte (karapyéw, aor. pass.): ye 
were made apydbs, idle, useless, void. —ams tot Xprorot, away from 
Christ: ‘* ye have been done away with from Christ,” *‘ your union with 
Christ has become void” (Ell.). —otrives...dukavotoGe (pres. pass. of d- 
katsw): whoever of you are seeking to be justified in law, i. e. in a system 
of law ; ev w. the dat. denoting the element or the sphere in which anything 
is done. The present tense of the verb may often be viewed as conative ; 
so here. — tfjs xapuTos eEeéoate (Att. Lemécere 5 éximtw) : lit. ve fell out 
from grace, i. e. from the system of grace, of gratuitous justification, into 
that of law, at the moment when ye sought to be justified by law. Note 
the emphatic position of the verbs at the beginning and end of the verse. 

V. 5. tpets yap: for we; in v. 4, 2d pers., ye.—mvebdpati: by the 
Spirit, i. e. by the Holy Spirit. So Meyer, Ell., Alf, et al. Article 7¢ 
omitted, on the same principle that it may be omitted before a proper name. 
-——ék mlorews (cf. ii. 16, note): as a result of faith, by faith. —&dmlda 
Sikat. dmexSexopeda (d7d, ex, déxouar) : are waiting for (with patience and 
expectation) the hope of righteousness: édwida by meton. for the object of 
hope, that which is embraced in the hope: Sixaoctvns may be viewed as 
gen. subjective, the hope belonging to, and springing from, righteousness 
(so Beza, Beng., et al.) ; or as gen. object., the hope reaching towards, and 
laying hold of, righteousness. (So Alf., Ell., Meyer, et al.) Wieseler re- 
gards dcxaoovvns as having the force of an explanatory apposition: we are 
awaiting the thing hoped for, namely, righteousness, or, we are await. 
ing hoped-for righteousness. The expression of Wieseler seems to us to 
present the thought most clearly ; and is not, as Meyer affirms, to be con- 
demned for a grammatical reason. The article is omitted w. dcx., as often 
w. abstract nouns ; omitted w. éAmida, followed by a limiting subst., as in 
Hebrew. Win., § 19, 2. 


36 NOTES ON GALATIANS. 


V. 6. Confirmation of mvetuare éx mlorews, xré., v. 5. —mloms 80 
ayamns évepyoupévy (évepyéouac: mid.) : faith working through love (sc. rt 
isxvet, does avail something). In v. § faith, hope; in v. 6 faith, love: 
‘*now abideth faith, hope, love, —these three.” Some, especially Roman 
Catholic scholars, have viewed évepyouuévn as pass.; fides caritate formata, 
faith formed through love. This is contrary to the prevailing N. T. usage 
of évepyéouat. The interpretation of this clause has figured in Protestant 
and Roman Catholic controversies. Viewed aright, the words constitute one 
of those links uniting the doctrine of Paul with that of James. 


V. 7. Note again the asyndeton. The rhetorical effect of this is much 
more striking in Greek than in English. —’Erpéxere (7péxw) kadas : lit. Ye 
were running well; at the beginning of your Christian course. The figure 
is borrowed from the foot-races, so well known at that time, and is else- 
where employed by Paul. Cf. ii. 2; Phil. iii. 14. The careful student will 
notice that the figures in the other N. T. writers are oftener drawn from the 
natural world about us. — tls tpas évéxowpev (év, kirrw, comp. éyxdrry, lit. 
to chop in, to hinder by a violent blow): Who (by a violent blow) hindered 
you ? — ddmOelq (article omit. w. an abst.) ph melOeoBar (pres.) : from obey- 
ing, from continuing to obey, the truth? or, so that ye did not continue to 
obey the truth? For wx w. infin. after verbs of denying, hindering, etc., see 
Win., § 65, 2,8; Butt. p. 355. 

V. 8. 4 mevopovy occurs only here in N. T., never in classic Greek, in 
later Greek a few times ; is evidently allied to weifecOa: ; it may mean: 
the persuasion in a pass. sense, the being persuaded (so Chrys. et al.), or in 
an act. sense, the persuading (so Alf., Ell., Meyer, et al.). Zhe persuading 
(you to become circumcised) zs xot from (proceeding out from) Him that 
calleth you. 


V. 9. pixpa Lopy, xré.: a little leaven, etc., without doubt a familiar pro- 
verb. The beginning of Judaism, circumcision, would lead to the adoption 
of the whole system and the abandonment of Christianity. — 8Aov 1d ov- 
papa: the mass entire, the whole mass. —{upot (fyudw) : indic. The view 
that {uy means the false teachers themselves seems to us less natural. 


V. 10. éy: used with a certain degree of emphasis ; yet the expression, 
I for my part (Att. éywye), used by Alf. and EIl., seems to us too emphat. 
—rétrov8a, (7eiAw): perf. in form, pres. in meaning, also intrans.: / ¢rust, 
I have confidence ; const. w. dat., w. éi and dat. or acc., w. év and dat., 
w. els and acc. It is not difficult here to give e/s and év their ordinary mean- 
ing (directing my thoughts) into the midst of you, I have confidence in the 
Lord. —8rv hpoviwere: that you will have in mind nothing else. Else than 
what? The thought in vv. 8 and 9 (Meyer). The general doctrine of the 
epistle. So Alf., Ell., and the most. —6 8 tapdcowy in the sing. cor- 
responds to doris éav 7: he that disturbs you...whoever he may be. Note 


CHAPTER VV.» 11=14. 37 


here édv, as often in N. T., st. Att. dv. —Baordoea (Bacrdfw), shall carry 
(as though it were something heavy), sha// bear: td kplya (often written 
kpiua), Ais judgment (here evidently an unfavorable judgment), 47s con- 
demnation. | 

V. 11. éya 8€, du¢ 7 made specially emphatic by its position and sepa- 
ration from the verb. — ei kynpioow, tl...8dkopat ; *‘ simple supposition ” 
(Had.) ; simple particular suppos.; ‘‘implying nothing as to the fulfilment 
of the condition” (Good.); éru: yet, still, longer. — dpa (in Att. always 
postpos.), then, tn that case, i.e. if Lam still preaching circumcision. — 
Karhpyntar (xarapyéw) : has been made apyds, tnactive, inoperative, void ; 
has ceased. — rt oxavSadov (a word rare in classic Greek ; fifteen times in 
N. T., twenty-five times in the LX X.) tot oravpod : che offence of the cross, 
i. e. the offence which the cross, considered as the symbol of Christianity, 
gave to the Jew. If the preaching of Paul was in the same tenor with 
Judaism, then the Jew could take no offence at it. i 


V. 12. Sedov (Att. Wherov, fr. dpetdw) w. the infin. is freq. in classic 
Greek ; but not w. the fut.: kal aroxdovrat (fut. mid., not pass., fr. d7ro- 
kémtw): O that, or I would that, those who are unsettling you would even 
cut themselves off (from you). Another interpretation is adopted by many 
(Chrys., Alf., Meyer, and many others, both ancient and modern scholars), 
Lf would that they would even castrate themselves (not stopping with circum- 
cision). This latter interpretation seems to us so unlike the earnest gravity 
of Paul, and so unlike everything else in the N. T., that we cannot adopt it ; 
nor do the Greek words by any means require it. . 

V. 13. yap suggests the reason for speaking as inv. 12, ‘‘ The false 
teachers seek to bring you again into bondage. O that they would cut them- 
selves off from you!” for you were called, etc. —ém\ w. dat., the purpose, 
the object, for freedom. — pdvov ph. The brevity of the expression makes 
it rhetorically more forcible. The neg. uw suggests the prohibition or 
warning ; only (use, or have) not your liberty, etc.: thy, as in Att., st. 
an unemphatic possessive pron. — eis adopprhv (amd, forth, from, opun, a 
rushing onwards ; hence, agopuy, a rushing forth Jrom (a given point); in 
war, a base of operations ; in gen. a starting-point, an occasion, a pretext) 
Ty capKl: for an occasion to the flesh ; eis, properly (looking) into, (direct 
ing attention) into ; hence denoting an end in view, for. The danger of 
abusing the newly-acquired liberty, and of lapsing into sensual indulgence 
was seen especially in the case of the Corinthian church. — dAAa...S5ovded- 
ere (set over against éevdepia) GAAHAOLS : Jut...be servants (present tense, 
denoting a permanent relation) ove ¢o another.— 8a tis aydans : through 
love (always the moving, vital principle of Christian activity). 


V. 14. Confirmation of 6:4 rijs dydans. —6 yap mas vopos : for the whole 
¢aw, i. e. the whole moral law ; not the entire Mosaic system, in which sense 


38 NOTES ON GALATIANS. 


5\ov Tov vouor is used in v. 3. —mwewAnpwrat: has been (and is) fulfilled. — 
év évl Adyw... év TH: 22 one word, in this (7g, as article, points out the 
entire quotation).. The state of heart requisite to the keeping of this com- 
mandment cannot exist without corresponding love to God, so intimately 
connected, so absolutely inseparable, are the two, — our love to God, and 
our love to man. Note the use of dyam7joes: fut. in the statement of a 
law, a Hebrew idiom. 


V. 15. et...8axvere, x7é.: simple supposition, implying nothing as to the 
actual existence of the thing supposed, and yet suggesting what might, under 
the influence of party spirit, exist then as well as now. — BAérrere pi}j...dva- 
AwOATe (aor. subjunc. pass. fr. dvahicxw) : beware lest ye be consumed. The 
words ddxvete, kaTrecOiere, dvaNwO7jre form a climax. 


V. 16. Aéyw 8: Mow 7 say (EL) ; 2ch meine aber (Meyer) ; What I mean 
is this (Alf.); cf. iii. 17, iv. 1. Special attention is thus called to the thought 
in vv. 13-15.— mvevpate: by the Spirit, i. e. the Holy Spirit (so Alf., Ell., 
Meyer, et al.). Cf. xara& mvetua, Rom. viii. 4. Article omitted, as often 
w. a propername. Many, however, understand the word here, and in Rom. 
viii. 4, of the moral nature of man, pervaded by the Holy Spirit (so Chrys., 
Calvin, Beza, Beng., Riick., De Wette, et al.). In both passages, the 
contrast with ‘‘the flesh” seems to favor the latter view. May not both 
views be united in one? Is it necessary to distinguish sharply between the 
moral nature of man, pervaded bythe Spirit, and the Holy Spirit? — kat 
ém.-...00 pt} TeAéonte (aor. subjunc.) ; and (so) ye certainly will not fulfil 
(the) lust of the flesh (so Alf., Ell., Con., Meyer). Many view this as a pro- 
hibition, azd fulfil not, etc., or, and ye shall not fulfil, etc. (so the most) ; 
yet the first is more in accordance with the N. T. use of od wu (cf. Matt. v. 18, 
20, 26, et passim), and seems preferable in meaning. 


Vv. 17, 18. Reason for the foregoing ; namely, the antagonism of the 
flesh and the Spirit. They cannot both shape the man’s course. — ratra 
yap : for these things (the flesh and the Spirit). — dvrlkevrat (avril, Ketuat) : 
lit. Ze over against, are diametrically opposed. — tva pr w. trovire (pres. ): 
that (to the end that) ye may not do, continue doing, etc. — a éav (Att. ay)... 
Taira: lit. those things, whatsoever ye may wish. Does this refer to the 
impulses of the Spirit striving against the flesh? So Luther, Calvin, De 
Wette, et al., or to the carnal will? So Chrys., Theod., Beza, Neand., et 
al., or to the alternate impulses of the Spirit and of the flesh. So Alf., 
Meyer, etal. The last view seems most logical. — et 88...dyeoOe : Sut if 
ye are led by the Spirit ; if, between these two contending forces, ye are de- 
livered from the governing power of the flesh, and are led by the Spirit ; 
then are ye not under the law, but are assured of freedom. 


V. 19. davepd (emphat.) : open, plain, manifest. —8€: but, now + ex- 


CHAPTER V. 20-23. 39 


planatory. Win., 443. —daoéAyea: wanton violence, wantonness: not 
limited to the idea of lewdness. 

V. 20. {tfAos: here used in a bad sense, as the connection shows : jea/- 
ousy. — Oupol : outbursts of passion, ‘* deeds of wrath” (EIll.): dpy% is the 
generic word for anger, whether concealed or manifested. — éprBetar (as dis- 
tinguished from épis, strife), cabals, or caballings. —8txortaciat (dixa, 
apart, and ordows, @ standing); divisions, dissensions. —atpéoas : fac- 
tions. 

V. 21. pOdvou: envyings. Note that Tisch. omits here @évo., murders. 
— péOar : drunkenness (the plur. denoting repeated acts). — K@pot: revel- 
lings, particularly night revels. —&: acc. specif.: i regard to which, of 
which. —«wpo-: beforehand,—npoeiroy : a reference to his instructions when 
among them during his two visits. —Baowd. Geod : article omitted; yet 
from its nature definite: ¢he kingdom of God. —ob Kdnpovophrovew : 
shall not inherit, shall fail to have a share (a lot, xdfpos) in. 


V. 22. Note the contrast, in this most remarkable enumeration, be- 
tween what precedes and what follows. Is it not truthful always and 
everywhere? — 6 kapmtrds : an expressive and pleasing metaphor: ¢he fruiz. 
Above we have ra épya rijs capxés: the deeds, the works, of the flesh. Yet 
the change may be in part due, as Meyer suggests, to Paul’s fondness for 
variety of expression. — ayamn, Christian love, stands first as the fruit 
of the Spirit. The word scarcely occurs in classic Greek, but in the N. T. 
over one hundred times ; whereas the old classic word 7 gia occurs but 
once in the N. T. (Jas. iv. 4), 7 pidia rot Kdomou, the friendship of the 
world. How naturally all the others, xapd, efpjvn, xré., follow aydaman / — 
paxpoOupta : commonly rendered, long-suffering ; twice (Heb. vi. 12 ; Jas. 
v. 10), patience; Vulg. patientia; Luth. Geduld ; De Wette and Meyer, 
Laugmuth ; De Saci, la patience. The German, Langmuth, expresses 
the idea the most accurately: courage and patience united and holding 
out. — xpynotérns (the abstract of xpyords) is rendered in the N. T. good- 
ness (four times), £izdness (four times), and gentleness (once, here), Ell. de- 
nevolence. It denotes an active, demonstrative, kindness. — ayobocivy 
(abstract of dya6és), goodness, in the widest sense. —mlortts is rendered in 
N. T. fazth two hundred and forty times ; once assurance (Acts xvil. 31) ; 
once belief (2 Thess. ii. 13); once fidelity (Tit. ii. 10). El. renders it here, 
trustfulness. It seems to mean here /az¢h, in its widest sense, in relation to 
God and man (so Alf.). 

V. 23. mpatrys: meckness ; the opposite of aypidrns : Germ. Sanftmuth ; 
Fr. Ja douceur; Lat. modestia. “ Distinguished fr. émveixera (forbearance), 
as having its seat in the inner spirit, while the latter seeks to embody itself 
in acts” (Ell.).— éyxparea: ¢zemperance, in the full and proper sense ; 
self-control, — kata tav Tovottav: against such things, in opposition to 


40 NOTES ON GALATIANS. 


such virtues. “Many regard this as masc., against such persons, i. e. those 
who possess these virtues. 

V. 24. of 8 rod Xp. Ino.: Mow those who belong to, etc. —érratpw- 
wav : crucified, or in an Eng. idiom, have crucified. ‘* The Eng. aor. tends 
to refer the crucifixion too exclusively to the past” (E]1.). 


V. 25. Asyndeton. et {apev mvedpari: if (after having crucified the 
flesh) we dive (continue to have life) dy the Spirit. — wrvebpate...crorxopev 
(subjunc. of exhortation : crotxéw, fr. oroixos, a row, to walk in a row): 
by the Spirit let us walk also (in a direct course) : wepumaretre, v. 16, fr. 
mepuraréw, to walk about, to live. The two verbs differ only in the figure 
employed. Note the arrangement of v. 25 (chiasm, inverted order). 


V. 26. After the general exhortation (vv. 16-25) follow some points 
more particular : first, negative (v. 26); then, positive (ch. vi. vv. 1, ff). — 
pi} yevepeOa : subjunc. of exhortat., /e¢ us not become, pres. tense, con- 
templating the act, or the state, as beginning ; not as already accomplished. 
— KxevdSotor (Kevis, empty; 5d&a, glory): desirous of empty glory. By using 
the plur. 1st pers., the apostle includes himself in the exhortation. — a@AA. 
mpoxadovpevor : Provoking, in the Latin sense, provocantes ; calling for- 
ward, challenging, one another (els pidoveckias kai épers (Chrys.), 20 con- 
troversies and strifes): indicates the manner in which the xevddoéo. would 
exhibit itself. — p8ovotvres : exvying,; is the correlative act of the weak 
to the mpoxadovyeva of the strong. The strong challenge: the weak can 
only retaliate with envy (EIl.). 





Cuap. VI.: vv. 1-5. Special exhortations. 6-10. Exhorta- 
tion to liberality, in view of the future reward. 11-16. Conclusion 
in the apostle’s own handwriting, containing a statement of the lead- 
ing points in the epistle. 17, 18. He deprecates further trouble in 
the church, and ends the epistle with a benediction. 


V. 1. édv kal mpodnphOy (Att. rpokndO7y : I aor. pass. subjunc.: mpo- 
hauBdvw) dvO., xré.: if a man shall even have been overtaken, etc., suggest- 
ing the idea that sin may have pursued him faster than he could flee from it. 
So Chrys., Luther, Calvin, Beza, Meyer, Ell., Alf., and the most. — €v tive 
TapaTTa.att: 22 any transgression (wapd, aside; mropa, fr. witrw, @ 
fall), in any fault. wapadrtwya occurs twenty-three times in N. T. ; is ren- 
dered ¢respasses (in the plur.) nine times ; offence, or offences, seven times ; 
fall, twice ; fault, or faults, twice; sims, three times. It differs from auap- 
ria the generic word, as denoting some particular act of sin. — tw, some, 
any. —tpeis ot trvevpatikol: ye who are spiritual (ye who are led by the 
Holy Spirit) ; an instruction not always thought of and heeded. — katap- 


CHAPTER VI. 2-4. 4I 


tiftere : ‘‘vestore.” So rendered only here in N. T. It means, fo set in 
perfect order, to make complete. —év trvebpat. mpaitntos : in the spirit of 
meekness, i. e. tn the Holy Spirit, one of the fruits of which is meekness. 
So Chrys., Theoph., Meyer, Alf., Ell. Many understand this of the Chris- 
tian’s own spirit. So Luther, Calvin, De Wette, Wieseler et al. May it 
not mean both? the Christian’s own spirit as wrought upon and pervaded by 
the Holy Spirit. — cxotayv tepacOys (eipdfw) : note the change to the 
sing., making the exhortation more pointed and personal: considering 
(viewing carefully) thyself, lest thou also (as well as the one who has already 
been overtaken in a fault) de tempted; or, we may render it, that thou may- 
est not also be tempted, (So Meyer:) This verse contains one of the most 
important practical directions for all times and places. 


V. 2. GAAHA@v (emphat. posit.) Tad Badpy : oe another's burdens (not 
simply one’s own) : heavy weights (Bdpos, fr. Bap’s, heavy) ; suggested by 
v. I, but much more comprehensive, including all the heavy burdens which 
we can help one another bear. — Bacratere, dear ; not simply endure, be 
patient with (j7rouévw), but carry. — kal ovtws: and thus, in this manner. 
—dvatdwpheere (fut.): ye will fulfil. So Ell., Meyer. (dvarwpjoare, 
imperat., ffl, Alf.). Tov vépow trod Xp.: in contrast with the Mosaic 
law, the law of Christ, all that Christ had enjoined. Cf. v. 13, ff.; the 
prominent thought being dydan, Christian affection and esteem. 


V. 3. el yap...etval tu: For if one seems to be something, thinks he is 
something (claims to have some such superiority as to raise him above the 
duty of carrying the burdens of others). — pndStv dv: (The neg. uj w. the 
particip. is so common in N. T. Greek that we cannot view the particip. 
Ww. “7 as conditional or concessive, with the same confidence as in classic 
Greek) : when he is nothing, or though he ts nothing (is in no respect supe- 
rior to others). — dpevatrara (dp7v, ppevis, and drardw) éaurdv: deceives 
(in his own mind, in his own judgment) Amsel/f (and this, surely, is not less 
unfortunate than to deceive others). 


V. 4. 7d &pyov éavrod (st. Att. 7d éavrod Epyov): his own work (col- 
lective in sense ; emphatic in position). — Soxtpatérw (pres. denoting what 
is to be habitual) &kaoros: /et each one test, scrutinize, prove (so as to avoid 
self-deception). — kal tote: and then, when he has done this. — eis éavrov 
povov Td kavxnpa te: Le will have his ground of glorying in respect to him- 
self alone. — Kal ov« eis Tov Erepov : and not in respect to the other (his 
neighbor, cf. Rom. xiii. 8), as the Pharisees were wont to do (eis éaurév, eis 
tov Erepov, directing his thoughts zx¢o himself, into the other, i.e. into the 
inner man, not to the mere exterior). —1d kavynpa, the greund of glorying; 
n Kkavynots, the act of glorying. These words (and the verb xavxydouac) are 
frequent in the epistles of Paul (elsewhere in the N. T. but four times) ; 
and are rendered, glorying, rejoicing, boasting. The verse is a rebuke to 


42 NOTES ON GALATIANS. 


- 


those who compare themselves with others, and find in themselves a fancied 
superiority ; it may also include those who rejoice, on self-examination, in 
view of what Christ has done for them. 


V. 5. &xacros yap, xré., is closely connected with the preceding clause : 
and not in respect to his neighbor ; for each one (with such self-examination) 
will carry his own (private, personal) oad. Note the distinction bet. éav- 
Tov, his own, and tdwov, private, personal. — hoptiov, fr. Pépw, a load, 
the generic word; Bdpos, v. 2, a heavy load. —Bactdca: the simple 
statement of a fact, like éfec, with no reference to a definite time in the 
future. 


V. 6. After the above declaration of individual responsibility in spiritual 
things follows the exhortation to share in temporal blessings. —6 katnxov- 
pevos (karnxéw, Eng. word from it, catechumen) tev doyov (acc. of remote 
obj. w. a pass. verb, which in the act. takes two accs.) : let him who is in- 
structed (pres. participle, denoting what is habitual) zz ¢he word. — koww- 
veltw...€y mac ayabots : be 27 the habit of sharing in all good things, i. e. 
in all temporal blessings. —t@® KaTnxotvT.: with him who instructs. 
(Note again the force of the pres.) So this entire verse is usually under- 
stood. It is an exhortation to support suitably in temporal good things the 
minister of the gospel. So Alf., Ell., Ltft., et al. Meyer, however, un- 
derstands €v macw dyaGois of spiritual good things. The common view 
seems to us the right one. 


V. 7. Immediately after this exhortation io liberality, follows the solemn 
warning of vv. 7, 8. Note the asyndeton. — pi wAavace: be not de- 
ceived. Cf. 1 Cor. vi. 10; Jas. i. 16. — Oeds od puxtnpiterar (uvxrapifa, 
to turn up the nose (uwvxrnp), sneer at, mock): God is not mocked. Do not 
deceive yourselves by supposing that the duty enjoined in v. 6 can be neg- 
lected ; that you can with impunity attempt to mock Him who requires it of 
you. Christians do not always reflect that they are trying to mock God when 
they withhold, of their worldly possessions, what He requires. —8 yap éav 
(Att. dv), xré.: for whatsoever, etc. Proof that God zs not mocked. The 
results of Christian liberality, or the opposite, will in God’s providence fol- 
low, with as much certainty as the kind of fruit from a given kind of 
seed. 

V. 8. A more definite application of the foregoing. —8t, decause (it is 
a fact that) : ydp, v. 7, /o7, introduces a logical reason, a proof. — 6 ore(pwv, 
kreé.: lit. he that soweth unto his own flesh shall of the flesh reap (gather for 
a harvest) corruption. It is not difficult to assign to es and ékx in this verse 
their exact primary meaning. The casting of seed 7x/o (tanquam in agrum 
(Beng.), and the harvesting a crop oz from, are natural and familiar ideas. 
In v. 7 the character of the seed, in v. 8 that of the soil, is the prominent 
thought. — mvedpa here, as in ch. v. 


CHAPTER VI. 9-13. 43 


V. 9. 1d 88 Kaddv wou: but in doing that which is good. If the meta- 
phor had been retained it might have read, dt tn sowing unto the Spirit. — 
pi évKax@pev (Lex. éyxaxew. Meyer reads here éxxax®uev) : let us not be 
kaxol, fatnt-hearted. — ph ékdvdopevor: tf we do not relax, grow weary (in 
well-doing). : 


V. 10. dpa ody (often in the epistles of Paul ; not in other N. T. writers ; 
not Att.) : So ¢hez ; concluding exhortation of paragraph beginning with, 
v. 6.—@s Katpdv Exwpev: Most editors read here €xouer. The ending 
-wuev, St. -owev, is common in Tisch., and occurs often where the idea of the 
subjunc. is less natural than that of the indic. So here, we translate: as 
we have opportunity .— épyatapeba 7d ayabov : let us do good: ro ayabdv 
differs little from 76 kaddv, v. 9. — pds: 40, 22 our relations to. —Tovs 
oixelous Tis miorews: Alf., Ell., Meyer understand this, chose who belong to 
the faith, i. e. believers. We can, however, see no good reason for losing 
sight of the word ofxos in olxetos, and hence prefer the usual rendering, chose 
who are of the household of faith. 


V. 11. “I8ere (imperat.; indic. eldov, see dpdw), kré.: See in what large 
letters I have written to you with my own hand , not referring to the whole 
epistle, but to the concluding portion, beginning with this sentence. So 
Mever. Pitt. et al. Ci-£ Cor. “xvi- 21°; Col: ‘iv. 18°; 2°-Thess. ii. 17. 
Others (Ell., Alf., et al.) refer this to the entire epistle. —éypaa: ‘‘/ 
wrote, or, in idiomatic English, 7 have written” (Ell.). In using the aor., 
the writer transports himself forward to the time when the letter would be 
read. A frequent Greek idiom. Whether wyAixors denotes awkwardness in 
the form of the letters, or magnitude, is.a point on which critics are not 
agreed. The latter seems to us more probable. 


V. 12. 800u: as many as, all who. —etrporanirat (edrpocwrew, fr. 
ev, mpbowmorv, a face): to make a fair show; aor. infin., denotes the simple 
fact, without regard to the idea of continuance or repetition.— avaykafov- 
o.v (pres., expressing an attempted action): are trying to compel you, are 
engaged in constraining you. — povov tva pr Siak.: only in order that they 
may not, etc. Convictions of duty are not among their motives. — To 
otavpe : dat. of cause: for the cross, because of the cross, etc. , i. e., because 
they are Christians (06 crucem, Beza). 


V. 13. yap. They have no other object than that mentioned in v. 12: 
for not even, etc. — oi mepitepvdpevor: pres. participle: those who are be- 
ing, or those who are from time to time, circumcised. Meyer, Lach., et al. 
read mepirerunuévor (perf.) : those who have been circumcised. —tva...kav- 
Xqowvra (aor. mid. subjunc. kavydouac): i order that in your flesh they 
may glory, may make their boast (in telling how many converts to Judaism 
they have made). 


44 NOTES ON GALATIANS. 


V. 14. pol 8& pr yévorro (optat. without dv, denoting a wish; neg. mu) : 
lit. du¢ to me (emphat.) may it not happen to boast: but far be it from ME to 
glory, etc. Contrasted with the glorying of the Judaizing teachers. — et pq : 
except, save; the usual meaning in the N. T. Greek.—€v To oravpo : in the 
cross, as the symbol of the sufferings and death of Christ, by which alone we 
are saved. —8v’ of : chrough whom. It is more natural that the relat. refer to 
the nearest antecedent, if the sense is equally good ; hence, we do not make 
ov refer to craupg. —éotatpwrat: has been crucified; perf.; finished ac- 
tion, results continuing up to the time of writing. — kéopos usually takes the 
article in N. T. Its omission here is similar to the frequent omission before 
vouos, and also before a proper name. If all the world has been crucified to 
any man, and he to the world, there is nothing left of it to him: nothing 
remains in it for him to glory in. So it was with Paul. 


V. 15. Confirmation of v. 14, containing a statement which clearly distin- 
guishes Christianity from Judaism, and making it the one religion of a fallen 
world. — katy: ew, new in kind, new in character. —«tlovs has two 
principal meanings in N. T., creature and creation. Either makes good 
sense here. The former is usually preferred. 


V. 16. 8001 TO Kavéve TOUTW TTOLXHGOVELY (fut.): as many as shall 
(hereafter) zwaZk (straight forward) dy this directing line (Meyer); i. e. by the 
great principle of Christianity, stated in v. 15. Some edit. read crotyotow 
(pres.). For the meaning of orovx., cf. V. 25, note. Some understand 
kavéu, in the metaphorical sense, vale, maxim, principle ; but the figure is 
better preserved by understanding it, as Meyer does, in the primary and 
literal sense, @ straight line, or rod. — eipyvn...édeos : sc. etn or elev ; optat. 
of wishing. —ém’ avrovs: éi w. accus., suggesting perh. the idea of mo- 
tion Zo the position 0” or over: may mercy and peace descend upon them 
(from Heaven, the only source from which they can come). — éml...6¢e0d : 
upon the Israel of God; the true Israel, not those who are merely lineal 
descendants of Jacob, but all those who have his faith, the Israel truly be- 
longing to God ; hence rod @eod (emphat. posit.). Cf. iii, 26, ff. Meyer 
views kai as explicative, wud zwar, and in fact, even. LIft. renders it yea. 
Alford renders it avd, but explains the words, upon the Israel of God, as 
above. Ellicott renders it azd, understanding the last clause to mean all 
believers among the lineal sons of Jacob. The view of Meyer, Ltft., Alf. 
seems to us preferable. 

V. 17. Tot Aowrod : gen. of time, Lenceforth ; only herein N. T. Fre- 
quent in classic Greek ; 7d Nourdy, acc., continuance in the fut.; the gen. is 
partitive, a¢ any time in the future. — kémovs...mapexérw (pres. imper.) : Jet 
no one continue to give me trouble ; such as had been occasioned by the false 
teachers. — éy, emphat. /, in opposition to those teachers. — ta orlypara : 
the marks which were branded or punctured on slaves to indicate the owner; 


CHAPTER VI. 18. 45 


on soldiers to indicate the commander ; also, among Oriental nations, on 
worshippers to indicate the god. The mark was usually on the hands or on 
the forehead. That Paul here refers to the scars on his own body (a result 
of wounds received in preaching Christ), we cannot doubt. — Bacrate : 
I bear, I carry ; as one who carries trophies (Chrys. ). 

V. 18. “H xapus, xré., sc. ef) (opt. of wishing). — peta tod mvedparos 
tpov : with (in the midst of, so as to pervade) your spirit; cbv w. dat., in 
company with, together with ; mapa w. dat., by the side of, at the house of. 
Germ. ei; French, chez. It is not necessary to suppose, as Chrys., Bez., 
et al. suggest, that Paul in using mveduaros had in mind any contrast with 
odpé ; since he uses the same word in closing other epistles. — a8eAgotl : 
(emphat. posit.). The affectionate close of this letter, in some parts so severe, 
reveals the Christian heart of Paul. Sternness, severity, confidence, love, — 
where are they combined in a more remarkable manner than in the epistle to 
the Galatians ? 












cia qty 1a Oe 
gd Ehlers 0 a enniyy sak Dee 
siete Aas. OK ee 
ee a as Mos ¢ ony. races oS 
tigeect erat Lake Grsty alate Re. Biel: ocd 4 ee ba. 


STAY oe WES we PT ct, OMe Te 



















cs Blink y Ae SN Se ae 





RPE RRR a to Gr -WiN OMT, 1p 


Dale AP IYO eS 






GRINS VRS OF. i045) 


meres 


ON TISCHENDORF’S TEAT 


~OF 


PAUL'S EPISTLE TO THE ROMANS. 


With a Constant Comparison 


OF THE 


TEXT OF WESTCOTT AND HORT. 


BY 


v 
JAMES ROBINSON BOISE, 


PROFESSOR OF NEW TESTAMENT INTERPRETATION, THEOLOGICAL SEMINARY, 
MORGAN PARK, ILLINOIS. 


PUBLISHED FOR THE AUTHOR. 


CHICAGO: 
The American Publication Society of Mebretw. 


Post OFFICE ADDRESS, MorGAN PARK, ILL, 


1885. 





ae a 


Copyright, 1883, 
By JAMES ROBINSON BOISE. 


TO 


REV. GEORGE, W.. NORTHRUP, D.D...LL.D., 


PRESIDENT OF THE BAPTIST UNION THEOLOGICAL SEMINARY IN MORGAN PARK, 
ILLINOIS, AND PROFESSOR OF SYSTEMATIC THEOLOGY, 


AS A TOKEN OF ESTEEM FOR HIS EMINENT ABILITY IN TEACHING 


THE DOCTRINES OF THE NEW TESTAMENT, 


THE FOLLOWING 


Notes on the £pistle to the Romans 


ARE RESPECTFULLY INSCRIBED BY THE AUTHOR. 


ae ee 
hae) be 
an, 
wo 
Cae ah ae 


a 
ANY y 





PREPAC, 


Tue following Notes are not intended for learned pro- 
fessors, nor for those who depend largely on others for their 
devout meditations. ‘They are written for those who wish to 
arrive at a knowledge as exact as possible of the Greek. They 
are intended only as a help with this end in view. They sus- 
tain the same relation to the voluminous commentaries on the 
-Greek text which the school editions of the classic authors 
sustain to the larger and more learned works. Some years of 
experience and observation as a teacher of Greek lead me to 
the conclusion that help such as these Notes afford, presented 
in a form inexpensive, is really needed by many persons. It is 
hoped also that many may be encouraged to study the Greek 
carefully, and form their own opinions of its meaning, who now 
shrink from the task, and depend largely on others for their 
critical interpretations of the Sacred Word. 

Four points have been kept constantly in mind: the exact 
force of words ; the structure of sentences ; their logical con- 
nection ; and the general argument. To aid in determining 
all of these as far as possible is the object of the Notes. Doc- 
trinal discussions, historical and archeological information, may 


be found in such works of reference as the student and pastor 


ree PREFACE. 


will constantly need. It is not necessary to enumerate them 
here ; nor is it necessary to mention those commentaries 
which have furnished me the most valuable assistance. The 
opinions of the leading expositors are often referred to in the 
Notes. 

If the earnest student shall derive help and encouragement 
in his work, and arrive at a more correct understanding and a 
higher appreciation of one of the most important works ever 
written, the object of the Notes will be fully attained. May 
the Holy Spirit, without whose presence and aid the highest 
success can never be secured, enlighten the minds and fill the 
hearts of all who use these imperfect Notes in the study of the 
Epistle to the Romans. 


JAMES R. BOISE. 


THEOLOGICAL SEMINARY, 
MorGAN PARK, ILL. 
Feb. 1833. 


EXPLANATION OF ABBREVIATIONS. 


Film ato) DOT 

feng... ;- Betgel. 

B.U. . . . Bible Union Version. 

Butt. . . . Buttmann (New Testament Grammar). 
Cr. . «+ ‘Latin confer ; i. e.; compare. 
Chrys. . . Chrysostom. 

Erasm. . . Erasmus. 

Gtalk, . . . €bali-« and-others. 

E. V. . . . English Version (1611). 
Good. . . . Goodwin (Greek Grammar). 
Had. . . . Hadley (Greek Grammar). 
Hengst. . . Hengstenberg. 


Hoim...- . .. Hofmann: 
KTé.. « . » Kal7Ta Erepa: etc. 
Lach, <*>. Lachmann. 


LXX . . . Septuagint. 

Olsh. . . . Olshausen. 

R. V. ... « Revised Version. 
Sti 5-+s. = =: Stead smstead of. 
Theod. . . Theodoret. 
Theoph. . . Theophylact. 

FHol- 4. ~) Thotuck: 

Tisch. . . . Tischendorf. 

Vulg. . . . Vulgate. 
W-—H.. . Westcott and Hort. 
Win. . . . Winer (New Testament Grammar). 


The remaining abbreviations are thought to require no special 
explanations. 





N:©>'f -E: 5S 


ON THE 


EPISTLE .TO. THE .ROMANS. 


GENERAL OUTLINE OF THE ARGUMENT. 


Cus. I-V. Christ our righteousness (dixatoovvn). Cus. VI- 
“VIII. Christ our sanctification. Cus. [X.-XI. The rejection 
of Christ by the greater part of the Jews, and their final accept- 
ance of him. God’s plan in all this. Cus. XII—XVI. Exhorta- 
tions and ethical instructions. 


eee 


Cuap. I. Vv. 1-7. Salutation. — Vv. 8-15. Thanks for the 
faith of the church. — Vv. 16, 17. Thenie of the epistle ; Justifi- 
cation (or Righteousness) by faith. — Vv. 18-32. Necessity of 
this method of Justification to the Gentiles. 


V.1. IIatdos: cf. Acts xiii. 9. —80td0s ... "Inoot: a servant (a bond- 
servant) of Christ Jesus. Like the Hebrew Wi? Ty: in the LXX, 
Judges ii. 8, 308A0s Kuplov; cf. Ps. cxxxi. 10. It implies no menial or 
abject servitude like the Eng. word slave, Greek dvipdmodov. The ety- 
mology from déw, fo dind, is not certain; yet the idea of dona-servant, one 
who is bound to another by honorable ties for life, is the true meaning of 
the word as used in the N. T. — kAnrés aréorodos: Paul alone speaks 
of himself as a called apostle ; referring no doubt to the manner of his 
appointment, and claiming at the same time an authority equal to that of 
the other apostles. — dpwpirpévos (dpopl(w, fr. awd and Bpos, a boundary) 
eis edayyéAvov Qcod: set afart (from the mass of men) wxfo the gospel of 
God (to enter into the work of preaching the gospel of God): a more 
definite explanation of KAnrds amdéotodos: article omitted w. edayyéAlov 
followed by a gen. which makes it definite (Win. p. 125); like a Hebrew 
noun in the construct state. The divine ‘origin of the gospel is here dis- 
tinctly affirmed by @e0d (subjective gen.). 


8 NOTES ON ROMANS. 


V.2. 8 (refers to evayyéAov) mpoernyyetAaro (mpd, el, ayyéAdw) : 
which He (0ebs) before announced ; or perhaps, promised ; vorherverheissen 
hat (Meyer), vorher verhiess (De Wette), ante promiserat (Vulg.). Cf. 
erayyeAla, promise. — Sia tav Kré.: through etc., spoken comm. as here 
of an intermediate agent. — év ypadats aylais: zz the Holy Scriptures ; 
article omitted because the noun is made definite by the adj. So. Alf., 
De Wette, and the most. Meyer however renders it, 2 heiligen Schriften, 
in Holy Scriptures, i.e. the prophetic portions of the O. T. The differ- 
ence in thought is not important. The gospel that I preach, Paul sug- 
gests, is no mere human invention, but comes from God; it is no recent 
announcement, but was promised long ago through the prophets in the 
Holy Scriptures. 


Vv. 3,4. wept tod viod abrod: connect w. 6 mpoernyyeiAato: which 
He before promised ... concerning His son. — tod yevopévov Kkré: who was 
born of the seed of David according to the flesh (thus being of the most ele- 
vated rank in his earthly descent). — tod dpiorbévros (dpiw, to define, 
determine, declare, manifest): who was manifested, or declared (so Chrys., 
Theod., Luther, De Wette, Thol., Alf., Hodge, Shedd): who was made, 
constituted, determined (so Stuart, Meyer, etal.). The last is certainly the 
ordinary meaning of the Greek word, and we can see no good reason for 
departing from the exact meaning here. The Vulg., gui praedestinatus est, 
is less exact. — év Svvdper: zz Aower; predicated of what God had deter- 
mined. — kata tvetpa ay—: according to the spirit of holiness ; meaning 
Christ’s own spirit, contrasted with xara odpka (not the Holy Spirit, the 
third person in the trinity, which would be kara mvetua Gytov). So 
De Wette, Thol., Meyer, Alf., Hodge, et al. Others, and among them 
many of the ancient scholars, view this as synonymous w. kara mvedua 
&y.ov. It is a point difficult to settle with certainty; but we take the view 
given first. — é& advacrdoews vexpdv declares the manner in which he -was 
determined (or manifested) in power as son of God: dy virtue of (or 
through) the resurrection of the dead. The fact of Christ’s resurrection, 
though a single instance, proves the general fact of the resurrection, as 
Paul argues in 1 Cor. xv. So De Wette, Hofm., Meyer, Alf., Hodge, 
et al. Many understand éx before vexpa@v, and translate by the resurrec- 
tion from the dead. It is better as a rule to follow the exact language 
when it yields a sense suitable to the connection. —*Invotd Xp. «ré.: in 
emphatic apposition w. rod viod adrod, v. 3, to show beyond a doubt of 
whom the preceding declarations are made, and to make the connection 
with v. 5 still clearer. 

V.5. 8 ob: cf. Gal. i. 1, Note. — AdBopev: we (i.e. Paul, the writer 
of the epistle, a frequent idiom in Greek authors; plur. in speaking of 
one’s self) received. — yap kal aroorrodhy, grace and apostleship ; the 
former word general, the latter specific. It is not necessary, nor in fact 


a 


CHAPTER I. 6-8. | 9 


so forcible, to view these two words as a hendiadys (év 5: dvorv), the 
grace of the apostleship. — eis trTaxothvy wlorews: denotes the end in view, 
that into which the attention and all the energies of the apostle were 
directed; miotrews, objective gen., obedience to the faith, viewed, not as the 


. system of christian doctrine, but as the inward experience of belief and 


trust in Christ. Many however understand the expression to mean, 
obedience of faith, obedience which proceeds from faith, of which faith is 
the controlling principle. The gen. admits of either interpretation, both 
here and in many other instances. — év tacw tois @veow. Does this 
mean, among all the nations, including the Jews? So, many have under- 
stood it. Many others, however, have understood é@@yy here as it is com- 
monly used in the epistles of Paul (occurs 55 times: is translated Gentiles 
44 times ; heathen, 4 times; in other places, zations): among all the Gen- 
tiles. So Beza, De Wette, Meyer, Alf., Ewald, Hofm. et al. The 
expression by its position is closely joined in thought with eis trakohv 
mlorews. — tmep Tod dvdp— adtod: for the sake of His (Christ’s) zame (the 
great end and object which Paul never lost sight of): closely joined w. 
eis bmTakohy mioTews. 

Vv. 6,7. & ols été Kré., among whom are ye also called of etc.; or 
called (to be) of Fesus Christ ; or called (to be) Fesus Christ's (R. V.). It 
seems most natural to take kAnrol as subst. in descriptive appos. w. dels. 
So Meyer, who renders kAntol, Berufene, persons who are called. — waow 
Trois oto (particip. dat. pl. fr. eiut) Kré., to all those who are in Rome 
(connect w. v. I) beloved of God: ayanntots Geod, in const. like KAnro? 
"Inood Xp-. — KAnrois (adj.) aylous (subst.): called saints: chosen saints 
(Stuart) : derufene Heilige (Meyer). Cf. kAnrds am-, v. 1, a called apostle. 
This seems to be the most exact rendering ; yet many prefer, ca//ed (to be) 
an apostle, called (to be) saints. — xapis tpiv Kal eipyvn: sc. ef or elev: 
grace, in the widest N. Test. sense, the divine favor; eipqyn, the direct 
result of xdpis, used in the comprehensive sense of DYDw, peace and pro- 
sperity of every kind: amb Qeov Kré., proceeding from, denoting the source, 
the only source of genuine grace and peace; xupfov, same const. w. @eod : 
both dependent on one preposition, hence united more closely in the 
thought. 

V.8. In accordance with the usual custom of Paul, an expression of 
thanks for the faith of those addressed. mp@rtov pév, without a following 
éreita 5€. — Sia... . Xpiorod: connect w. edyapiorG. The person and 
office of Christ as mediator distinctly recognized. — wept, concerning. 
Some editors have here tmép, in behalf of, concerning. The two prepo- 
sitions in the later Greek often approach very near each other in signifi- 
cation. — nt, that, in view of the fact that, because: introduces the reason 
for ebxapiord. — 4 mlotis tpav, your faith (in Christ). — karayyé&AXerat 
tv SAw TW Kéopw: 25 spoken of in all the world: a popular hyperbole; yet 


IO NOTES ON ROMANS. 


as Rome was the centre of the civilized world, towards which all eyes 
were turned, it would be quite natural that the christian church in that 
city should be known more or less to all other christian churches. 


V. 9. yap introduces the proof of edxapior@ nré. — paptus ... 0 beds: 
God is my witness, a solemn appeal. God is the only witness of secret 
prayer. — @ Aatpedw Kxré.: whom J serve in my spirit: a service not con- 
fined to outward and public activity, great as that was in the case of Paul. 
— &v To evayyedlw Kxré.: ix the gospel of His son ; i. e.in the proclamation 
and defence of the gospel. This whole clause (¢ Aat—... Tod viod adrod) 
strengthens the solemn assertion, God zs my witness. —@s. Is this declara- 
tive after udprus? my witness that unceasingly etc. (so the most) : or is it 
adv. of manner? my witness how unceasingly etc. So Meyer, Stuart, 
Shedd, R. V., etal. Undecided, De Wette, Hodge, et al. The difference 
in thought is not important. 


V. 10. mévrote: connect with the following. — éml w. gen. meaning, 
in the time of, during, is familiar to the classical student. It may be ren- 
dered here simply, zz. Many editors omit the comma before deduevos and 
place one after it. The sense is not materially changed. — Sedp— eitrws 
48n wore, making request if in any way now at length. — edodwbjcopar 
(fut. pass. evoddw, fr. ed, 656s): 7 may be prospered, may have the good for- 
tune ; ich das Glick haben werde (Meyer). — &v To OeAqpate KrTé., 77 the 
will of etc., or in an Eng. idiom, dy the will of etc. — éAOetv: w. evodw- 
Onoouc. 


V. 11. €mimo8G (eri, denoting direction towards, ro0éw, &, to yearn, 
to long, expressing a much stronger desire than @éAw, é€@éAw, or BotAouat) 
yap, for Z long etc. — Wa... peta8o (ueTadidwut), that J may impart etc. 
—Tl...xXapirpa... mvevpatikdy. The separation of these words gives 
to each more distinctness: something. ..a gift. ..a spiritual (one): 
xdpioua can hardly mean here any one of those miraculous gifts, imparted 
by the Holy Spirit, mentioned more particularly in 1 Cor. ch. xii., but 
the refreshing, the encouragement, the mapdkAnois, which his personal 
presence would bring to the church: xdpioma (fr. xapiCouc, xdpis), some- 
thing imparted as a favor, as an act of xadpis: dépov, Swped, Sdois, SHpnua, 
are all allied to di5wu:, the generic word meaning /o give; and signify 
a gift, without the added idea of xdpis. — eis +6 w. the infin. expressing 
purpose, that into which one directs attention, is especially frequent in 
the style of Paul: ornptyOAvar. (ornpi(w, -itw) tpas (note how often the 
grammatical subj. follows the infin.) : /0 the end that ye may be made firm, 
made to stand fast, be established, in christian doctrine and life. 


V. 12. totto 8€: and this (namely, the thought expressed in v. 11, iSezv 
tuas, va Kré., fo see you, in order that, etc.) 2s, this means, to be encouraged 
together among you. So, with Meyer, we view the construction and mean- 


CHAPTER I. 13-16. IL 


ing of this somewhat doubtful expression : cvpmapaxdnOfvat (ctv, rapd, 
kaA€w) occurs only here in N. T. and not in the LXX; but mapaxadrdw is 
frequent, meaning ¢o exhort, encourage, comfort. Cf. mapdkAntos, com- 
Sorter ; mapdkAnots, comfort, consolation, exhortation, encouragement. No 
‘one English word expresses the full meaning of either of these Greek 
words. Both ideas, quickening and comforting, encouraging and consol- 
ing, belong at once to each. — 81d tis év GAAHAOLs tlotews : through the 
Jaith (here in the usual N. T. sense, christian faith) in one another, i.e. 
existing, dwelling, in one another. — tpav re kal éuod (added for perspi- 
cuity and for emphasis) : (the faith) both of you and of me. 


V. 13. Paul now speaks, not of his longing, but of the actual purpose 
often formed. — od @éAw . . . Gyvoetv: a form of expression used to 
emphasize a following statement. Cf. xi. 25. — mpocOéunv (mpd, réOnuc), 
1 set before me, L purposed. — va k«ré. (connect w. mpocOéunv . . . ipas. 
The intervening clause, kal ékwdvOnv . . . Sebpo, and was hindered hitherto, 
is parenthetical): that J might have (ox@, 2 aor. subjunc. fr. éyw): observe 
that iva in N. T. is regularly followed by the subjunc., even after a his- 
toric tense of the indic.— kal... Kafds Kal eré.: among you also as 
among etc. : kades is often followed by kal; not easily rendered here into 
English. 

V.14. “EdAnoty te kal BapBdpots, codois te Kal dvofqrois: both to 
Greeks and Barbarians, both to wise and to foolish ; i.e. to all classes, 
particularly év tots €@veow, without distinction of nationality, or of con- 
dition in life. The question whether the Romans belonged to the Greeks 
or the Barbarians is scarcely in place, probably did not occur to the mind 
of Paul. — odedérns eit: cf. Acts xxvi. 17, Gal. ii. 7, 1 Cor. ix. 16. 


V.15. ottws: thus, so, i.e. under a sense of this obligation. — rd kat 
éué mpd0upov, sc. early: does 76 belong simply to kat’ éud (thus, so far 
as relates to me, there is a readiness, etc. So Calvin, De Wette, et al.), or 
does it belong to mpd@upoy (thus, the readiness on my part exists. So Meyer, 
last edition, et al.)? The first seems to us most natural. Some other 
grammatical explanations may be found, but they seem improbable. — 
kal tpiv: zo you also, the christians in Rome: tots év ‘Pépy, added for 
emphasis and perspicuity: evayyeAloac@at (aor. infin. mid.) expresses 
the simple fact, without reference to the idea of momentary or continued 
action. 


Vv. 16,17. Statement of THE THEME OF THE EPISTLE. 


V.16. Introduces the reason why he is not ashamed to preach the 
gospel in Rome, the capital city of the world. — ératoyxtvopar (emi, aisx-) 
w. acc.: the simple verb aioxdvouai not so often in N. T., and not with 
the acc. — Sbvapis, made definite by the gen. Geo, Win. p. 125. — érrly, 


12 NOTES ON ROMANS. 


sc. 7d ebayyéAiov: for it is the power of God etc.; the reason for od... 
ératocxvvopat, and a pretty good reason. — eis owrnptav: the end in 
view ; leading zo salvation, i.e. the salvation of the soul from death. — 
Taytl TO murrevovtt: Zo every one who has faith ; faith in the gospel, as 
the connection clearly shows. No salvation is promised to any other. — 
tovdalw te mpa@rov Kal @Anv: doth to the Few first, and to the Greek: 
mp@roy seems to express not simply priority in time, but also precedence 
in national privilege: €AAny in this and similar expressions, often occur- 
ring, includes all who were not Jews. The two together mean all man- 
kind. Cf. Acts xiv. I, xviii. 4, Rom. ii. 9, iii. 9, x. 12, 1 Cor. i. 24, x. 32, 
= ie 


V.17. Explains and confirms vy. 16. — 8txavocvvy (cf. note on dévauis, 
v. 16) yap Ge0d: for the righteousness of God: not viewed simply as an 
attribute of his character, as in iii. 5; nor the righteousness which he 
requires of every man, as in James i. 20; but the righteousness which 
belongs to him, proceeds from him, and is imparted to the believer: 
Qeov, gen. of source. — é&y atte: 77 it, i.e. ev ebayyeAlw. — aroxadv- 
mrera.: 7s revealed. The doctrine of righteousness by faith, although 
foreshadowed in the case of Abraham, was yet a uvorhpioy until it became 
revealed in the gospel. This thought is distinctly presented in amoxaadd- 
mwreTat: pres. tense, expressing that which is continued in the preaching 
of the gospel. — é« mlorews eis tiotw: lit. out from faith into faith: 
faith the source, faith the end in view: faith, and that alone, from 
beginning to end. Is this to be connected most intimately in thought 
with a@moxad’rreta (so Alf., Meyer, Hofm.), or with Sixasoodvn Oeod 
(so Luther, Beng., Thol., Stuart, Hodge)? The latter connection seems 
to us preferable. The righteousness which God imparts, springing forth 
from faith and leading into a life of faith, is revealed in the gospel. — 
Kabeas yéyparrat: as zt has been written: confirmation of the foregoing by 
a citation from the O. T., Hab. ii. 4: 0 8€ Stkatos ex miorews Lioerar. 
With slight variations, this is found in Gal. iii. 11, Heb. x. 38. In the 
LXX, it stands, 6 5¢ Sixaios éx micteds wou Choera. The 6¢ is transferred 
from the LXX, and is not to be translated in this connection. Note that 
6 dixa:os contains the same root as dixaoctyn, righteousness. It would be 
consistent, therefore, to render it by the corresponding word righteous. 
(Suxatoovvn occurs in N. T. 92 times, and is always rendered in the old version 
righteousness: Sixacos 81 times, and is rendered righteous 40 times; ust 35 times}; 
right 5 times; mcet once; Sixaiwua occurs 10 times, and is rendered righteousness 
4 times, justification once, judgment once; in the plur. ordinances 3 times, 
judgments once; Stxaiwors occurs twice, and is rendered justification.) ‘The 
question arises, shall we join é« migrews w. 6 Sikaos, or w. (hoeta? He 
who is righteous by faith shall live: or he whois righteous shall live by faith. 
The former is preferred by Meyer, Hodge, et al.; the latter, by De Wette, 


CHAPTER I. 18, 19. 13 


Thol., Delitzsch, Stuart, et al. The grounds of choice between the two 
are not very clear, as is manifest from the fact that the most critical 
scholars have differed in their opinions. May it not in fact suggest both 
ideas? he who is righteous as a result of faith shall live thereby. Thus 
.€« tletews would belong to the whole proposition, both subject and 
predicate. Why limit it to a part of the sentence? Cf. Gal. iii. 11, note. 
It should be borne in mind in this entire argument that aioris means 
here, not a body of doctrine, a creed, not a mere intellectual belief, but 
chiefly a spirit of trust in God. For an excellent article on this point, 
by President Hopkins, the student is referred to the Princeton Review, 
Sept. 1878. 


Vv. 18-32. Necessity of this method of obtaining righteous- 
ness (this method of obtaining justification) shown in the case of 
the Gentiles. 


V. 18. yap: for, a confirmation of v. 17: that the righteousness of 
God is revealed in the gospel; since, where the gospel is not preached, 
only the wrath of God is revealed, amoxadtmrerat, emphat. posit. — dpy} 
(cf. note on Svvamis, v. 16) Bot: the wrath of God: contrasted w. Sixao- 
avyn Ocov, v.17. — am ovpavov, connect closely w. admoxaAvmTera. In 
what manner the wrath of. God is revealed from Heaven is shown more 
clearly v. 24, ff. — émt, w. acc., extending upon ; often as here, against. — 
acéBeaav, wzgodliness, impiety (predicated of our relations to God) : 
aduklav, uzrighteousness, immorality, injustice (predicated of our relations 
to our fellow-men). — tév .. . karexdvtwv: those who hold back, hold in 
check, repress. This is the more exact meaning of naréxw. So the most. 
Some, however, understand it as the simple verb é@xa, 0 have, hold, possess. 
—thv adnfaav év abtxla, Though they understand (in the way indi- 
cated in v. 109, ff.) the general principles of right and wrong, yet they con- 
tinue to practise injustice, thus violating these principles; holding back 
the truth in unrighteousness (in the constant practice of injustice). 


V.19. Sdte: because, in view of the fact that, etc.: the reason why 
the wrath of God is revealed etc. So Meyer, Hofm., R. V. Some under- 
stand d:d7: in the sense of ydp, for, as introducing an explanation of the 
preceding clause (r@y ... karex-). This is less in accordance with the 
common use and exact meaning of 8671, yet is preferred by De Wette, 
Thol., Stuart, Alf., et al. The difference is not important. — Td yuwordv 
Tov Geod: may mean, chat which is known of God (quod notum est, Vulg.). 
So Chrys., Theod., Luther, De Wette, Meyer, Alf., Hodge, et al.; or 
that which is knowable, that which may be known. So Origen, Erasm., 
Beza, Calvin, Ewald, Stuart, et al. The former, that which is known etc., 
is best supported by usage in the N. T. and the LXX. Of course, that 
which is made known by divine revelation cannot be included. A fuller 


14 NOTES ON ROMANS. 


explanation of the meaning is found in v. 20. ° (For the two uses of verbal 
- adjectives in —ros, cf. Win. p. 96, Butt. p. 190.) — & abrois: 7 them, 
within them ; i.e. in their own consciousness, in their hearts, ii. 15. — abrois 
ehavépworev (pavepdw) : made (it) plain to them. Cf. Acts xiv. 17, xvii. 26, ff. 
That God’s plan of redemption was not included, Paul asserts in 1 Cor. 
i. 10, ff. 


V. 20. yép, for, confirming the statement of the preceding verse. — 
Ta Gdpata aitod.. . voovpeva Kaloparar: lit. the things of him unseen 
(by the eye) . . . being perceived by the mind are seen (note the oxymoron 
adpara, kaSopara:); or T& adpara, in the other sense of the verbal, che 
things of him which cannot be seen (by the eye), his invisible attributes. — 
aro, of time, from, since. — Trois twoujparw : by the things that are made : 
join in thought w. vootpeva and w. kabopara. — H Te... Oedrys: explana- 
tory appos. w. Ta aépata abtov: aléos (akin to del, always), eternal ; 
connect the article and adj. w. both nouns 6Sdvauis and Oedrns, thus 
uniting them more closely: doth his eternal power and divinity (divine 
character, divinitas, Vulg.). The specification of Sdvauis is quite natural, 
being that attribute of the divine character which first strikes us in the 
study of the created world. — eis 7d efvat xré. Does this denote result, 
or purpose? so that they are without excuse; or, so that they should be etc., 
in order that they might be etc. The former, De Wette, Ewald, Stuart, 
Thol., Hodge, et al. The latter (purpose), Meyer, Shedd, et al. May 
not both ideas, purpose and result, be suggested by eés 7d w. the infin., 
like w¢ w. the subjunc. in Latin? So Alf. If but one of these ideas is 
expressed, that of result seems to us most natural. Meyer denies this 
use of eis 7d w. the infin., at least in the Ep. to the Romans; but such 
denial begs the whole question. 


V. 21. yvdvrTes (yiyveonw): aor. particip.: after having known, though 
they had known. — od« as... nixapisrnoayv (eixapicréw) : lit. ot as God 
did they glorify (him) or give thanks (to him). The force of ovd« extends 
over both verbs, — épararsOyoav (waradoua, fr. wdraos, vai): only 
here in N. T.: became vain, idle, false. Cf. Acts xiv. 15. — & Tois 
Stadoyiopots aitav: 72 their reasonings, in their speculations. This has 
always and everywhere been true, where the revealed word has not guided 
the minds and hearts of men. Cf. 1 Cor. i. 18, ff. — Kal éoxoric Oy 
(ckoti(w) 4 a&ovveros (adj. of two endings, fr. a priv. and cuverds, 7, dv, 
intelligent, sagacious, fr. cvvinu:) adrav xapdla: and their foolish heart was 
darkened: kapdia includes the whole inner man. 


Vv. 22. 23. An independent sentence, without connective: introduces 
a proof of the statement just made. — ddokovrtes etvat copol (pred. nom. 
w. infin., Good. § 136, Note 3) €swpav@noav (uwpalvw, from uwpds, foolish): 
professing to be wise, affirming that they were wise, they became foolish, 


CHABTERKIS 24) 26. 15 


played the fool. — kar #rdakav (4AAdoow) : and changedetc. This was their 
great folly, the foundation of every other. — tiv Sdfav tot apbaprov God: 
the glory of the incorruptible (imperishable, eternal) God. — év opovdpare 
Kré.: éy represents the element in which the change subsisted (Alf.) : 27 
(i.e. so as to appear 77) a resemblance of an image (i. €. in something similar 
to the form) of a corruptible human being (man or woman) azd of birds 
etc. The phrase, 7z a resemblance of an image, is regarded by many as 
a Hebraism for, zto an image like to (eis eixova Smowov) etc. So Hengst., 
Thol., Stuart, et al. Further, 7AAatav .. . év, is rendered by De Wette, 
Meyer, Stuart, Hodge, Shedd, et al., exchanged ... for. Either one is a 
somewhat free rendering of the Greek. eixdvos ... av@pémov would point 
to the images common among the Greeks and Romans; the remaining 
words, to those among the Egyptians, and other nations. 


V. 24. Awd, wherefore ; as a direct result, the terrible degradation 
described in the remainder of the chapter. — év... eis x7é.: both prepo- 
sitions in their ordinary and strict sense: i the lusts of . . . into (i.e. to 
enter into, to plunge into) wscleanness, debauchery.— tod aripdterbar 
may be viewed as gen. denoting purpose, or result, or as limiting dka- 
Oapoiay: and ariua¢- may be either mid. or pass.; ¢o dishonor their bodies 
among themselves; or that their bodies should be etc. (Stuart); or, so that 
their bodies were dishonored among themselves (Alf., Meyer); or, so that 
. they dishonored etc. (Hodge); or, w. akabap-, the uncleanness of dishonor- 
img etc. (Winer, De Wette, Thol.). Each is strictly grammatical and the 
general meaning remains the same. The last, in N. T. Greek, is the least 
probable. — év atrois (év éavrots, Meyer). The careful student will 
observe how seldom the reflexive pronoun occurs in the N. T. (text of- 
Tisch., and of W — H.). 


V.25. otties, in N. T. only in the nom.: often refers as here, like 
és, of, to a definite antecedent. This use of doris is constantly gaining 
ground in the later Greek (Butt.). It may often be translated by a 
conjunc. and pers. pron. So here: since they, because they. — pernrAdakav 
(ueTa, GAAdoow): cf. HAAakay .. . ev, Vv. 23: because they exchanged the 
truth of God for that which was false: wethddatay, an intensive form of 
hAAatay: ev denotes strictly the sphere, or “the element, in which the 
change subsisted:” standing, working in the midst of falsehood, they 
changed completely the truth of God. Note here the article, rhy aAnderav 
Tov 8ceov, denoting that which was perfectly definite. Cf. thy ddtav tod 
«+. Jeov, v. 23. Above, w. dixatoodvn Oeod, dpyh Geov, vv. 17, 18; the article 
was not deemed necessary. — kal éoeBdoOynoav (ceB8dCoum, only here in 
N. T., a pass. deponent) kal Adrpevoay (Aatpetw) Kré.: and worshiped 
and served the creature (the thing created): a specification and proof of the 
preceding statement. — mapa tov xticavra. Note this use of apd w. 
acc., 72 preference to, rather than, the one who created. The rendering, 


16 NOTES ON ROMANS. 


more than, implying that the Creator was worshipped somewhat, but the 
creature still more, seems unsuited to the connection; hence, we prefer, 
rather than ; the Creator being left entirely out of their worship (velicto 
creatore, Cyprian). So Beza, De Wette, Thol., Olsh., Alf., Hodge, et al. 
— bs €or evdAoynTbs Kré.: who is blessed for ever. Amen. A natural 
expression of Paul’s devout piety, and strong emotion. 


V. 26. 8a trotro, o7 this account, therefore: referring to the thought 
introduced by ofrives nré. — els w40q Gtiplas: (20 enter) into dishonorable 
passions : lit. passions of dishonor. — te... Té: correlative: unemphatic 
connectives, the first of which can scarcely be translated without an over- 
rendering. — at @yAcvat... of Uppeves: lit. their females... their males: 
used st. ai yuvaixes ... of &vdpes, because the notion of sex, and its shame- 
ful abuse, is the prominent idea. — eis thy (sc. xpiow) rapa diow : nto 
that against nature, contrary to nature. This use of wapd is frequent in 
classic Greek; and is closely allied in meaning to mapa, v. 25. In both, 
the violation, or setting aside, of that which follows is implied. 


V. 27. OGpotws te (correl. of ré in af te ydp. Some editions have 8é 
here) Kal xré.: and in a similar manner also etc. — aévtes (ard, inut: 
aor. act. particip.): abandoning. — &exavOyoav (x, kaiw): a much stronger 
expression than the Eng. durned ; and stronger than the simple verb 
exavOnoav. Lit. were burned out. — Thv aoxnporivyv : the (well-known, 
notorious) zzdecency. — hv We, sc. amodAauBavew: which it was necessary 
(to receive) ; which was meet. — Tis wAavyns adttav: of their error, of their 
departure (from the true God). — &moAapBdvovtes: note the force of the 
pres. particip.: also of amo-: receiving (continually, habitually, what is 
due). ‘or the force of dmo-, cf. dmrodiiwu:. The vice here mentioned is 
alluded to in Leviticus xviii. 22. Cf. 1 Cor. vi. 9, madaxoi, the victims ; 
apoevixotrat, the perpetrators. This form of vice is thought to have been 
especially common among the Greeks and Romans. Cf. Juvenal, Sat ix. 
Observe that the description is more particular here than in v. 26. 


V. 28. Kal xaOes: and as, even as, according as. This is the prevailing 
meaning of ka@4s, a frequent word in the N. T.; and it seems unnecessary 
here, or in any other passage, to assign to it a causal force. — od é6ox(- 
pacav...eis dSdxinov vodv: note the paronomasia; chey did not approve 
-. . into a mind not approved (or, not worthy of approval): tov Bediy Exew 
ev ér—: did not approve of retaining God in (their) knowledye. By the light 
of nature, they might learn something of him, his eternal power and 
Godhead ; but even this knowledge they did not like to retain. Observe 
that this important fact is stated as antecedent to God’s delivering them 
over, etc. — movety (pres. infin., expressing what is continued or habitual) 
xté.: to do the things not becoming: motetv is epexegetical (Win. p. 318) of 
a5dKimov voov: todo, so as to do etc. — TA ph KaCHKOvTa. The much more 


CHAPTER I. 29-32; Il. 1. 17 


frequent use of uy w. the particip. in later Greek is particularly observable 
in the N. T. It seems scarcely possible in the N. T. to draw the same 
sharp distinction between od and uh which is made in classic Greek. 
Cf. Butt. N. Test. Gram. p. 351. For a valuable article, discussing the 
encroachments of the negative uy on ov in later Greek, see American 
Journal of Philology, Vol. I. No. 1. 


V. 29. aemAnpwpévous (7Anpdw): agrees w. adrods: usu. w. gen.; here, 
and sometimes in classic Greek, w. dat.: macy aSikfa, a general term, 
movypia Kakia mAcoveéia, specific words in appos. w. ddinla: being filled 
with all unrighteousness, with malice, baseness (the opposite of apern), 
covetousness. — pertors nré.: filled full of envy, murder (i.e. the spirit of 
murder), strife, deceit, malignity (an evil disposition which puts the worst 
construction on everything). 


Vv. 30, 31. wWibupiords, x7é.: same const. w. adrods: whisferers (i.e. 
those who suggest evil things in a whisper), s/anderers (or detractors), 
hated of God (so De Wette, Meyer, Alf., et al.), or haters of God (so 
Theodoret, Erasm., Luther, Calvin, Beza, Thol., Stuart, et al.), zssolent 
(persons), overbearing, boastful, inventors of evil things, disobedient to parents, 
without understanding (aovverous, fr. a priv., ovv, inur), covenant breakers 
(aouvOéerous, fr. a priv., ody, TiOnut), without natural affection (a priv., 
atépyw, to love, spoken esp. of the love between parents and children), 
_ without pity. The paronomasia, in 0dvov, pdvov, aovvérous, aovvb€rous, 
will not escape notice. A very remarkable, yet how truthful, list of things 
to be abhorred. For similar groupings, cf. 2 Cor. xii. 20, Gal. v. 19, ff., 
el i0., 1. 0, f.,. 2 Lim: ii, 2, ff. 

V. 32. A climax of the terrible description; in that all these forms of 
wickedness, when known to be wrong, are engaged in deliberately, and 
are encouraged in others. — ottwes: being of such a character that they. 
Cf. note, v.25. — Td Sixalwpa: that which has been determined as righteous, 
the righteous judgment, the righteous decision. — emvyvdvtes (emryiryvéckw, 
later émvyw-): recognizing, acknowledging; not simply yvdytes, knowing. 
— Oavarov: not execution, or capital punishment; but death, in the sense 
of punishment in the other world. — ot mpdocovres, tots mpdocoveww 
tototo.v. We can generally distinguish bet. mpdoow, to commit, to prac- 
tise, and toa, fo do. 


Cuap. II. — Necessity of this method of salvation to the Jews 
also (ch. ii. 1, to iii, 21). 


V.1. Awd (Av 8): on account of which thing, wherefore: a conclusion 
from the entire argument, ch. i. vv. 18-32; a sudden and unexpected 
application of the whole description to the Jew himself. — 6 &v8pwrre mas 
6 kplvev: lit. O man, every one who judgest (or every one, the one judging). 

2 


18 NOTES ON ROMANS. 


Although the Jew is not mentioned by name, yet the application is so 
plain that no Jew could fail to see it. He, above all other men, was in 
the habit of judging; that is, of passing an unfavorable judgment. — 
év & yap: for wherein (in what thing; not, by what thing; nor, in what 
time). — Tov &repov: lit. the other (man): in an Eng. idiom may be ren- 
dered, an other. — xataxplvas: thou condemnest: although the simple 
verb xpivw generally implies of itself an unfavorable judgment, yet the 
definite idea, to decide against, to condemn, is more clearly expressed by 
Karakpivw (more comm. in N. T. than the usual classic word xara- 
yiyvéokw). — Ta adtd: the same things; not in all particulars, but in 
general, the same. — 6 kpivwv: emphat. posit.: thou that judgest (another 
unfavorably). 


V. 2. ol8apev (Att. truer) yap: for we know, etc. Note the change of 
number and person, we etc. Paul thus implies the tacit concurrence of 
the Jew in this sentence of condemnation. — Td xpipa (Meyer, Lach. 
Kpiwa): the judgment etc.: kpiua, like kplyw, generally implies an unfavor- 
able judgment. — kata a@AnPevav: according to truth. No error or false- 
hood is possible in God’s judgment. — émt w. acc., direction fon, often 
in the sense against, as here, cf. i. 18. 


V. 3. Aoylt{yn (Aoylfoua:) 8& totro: but dost thou (knowing the truth 
just stated), dy any process of reasoning, count on this... that thou etc. 
The Jew, supposing himself included in the Abrahamic covenant, thought 
of the judgment of God as coming only on the Gentiles: 8tt ov (emphat.) 
exevén (expevyw), that thou wilt escape etc. 


V.4. %...Katadpovets: or (in case thou dost not count on this) dost 
thou despise the riches (the wealth) of his goodness etc.: xpnotérns, goodness 
in the sense of Aindness: avoxn (avd, up; exw, to have, to hold), the act 
of holding up, of bearing, enduring ; patience in this sense: paxpoOuula 
(uaxpds, long; Ouuds, mind, heart), patience in the sense of waiting, long- 
suffering, Germ. Langmuth. — ayvoav (ayvoéw), not knowing, the fact not 
being recognized. — 6t. TO xpnotov ... Gye: that the goodness of God 
leads etc.; that such is its natural tendency; a tendency which is frus- 
trated only by the blindness of a corrupt heart. How plainly is this 
opposed to the idea that any man is predestined to be damned! 


V. 5. The question not continued beyond v. 4.— kata 8& kré., dut 
according to etc., with a causal force; a contrast to the sentence 671 7d 
xpnorv ... aye. — Onoavelfes: note the force of the pres.: thou art 
hoarding up, etc. — dpyhv év hyépa dpyis: wrath in the day of wrath, i.e. 
wrath which will appear, which will come upon thee, in the day etc. — 
kal Gmoxad—: same const. w. dpyijs: and of the revelation of God’s righteous 
judgment. God’s justice, his righteous dealing with all men, will, on 
that day, be revealed, will be placed beyond a question. 


CHAPTER II. 6-12. 19 


V.6. 8s droSeoe: note the ordinary force of &mo—: who will render 
in full. — Kata ta Epya adbrot: according to his deeds. No partiality will 
be shown on account of race, or of rank; no favor to the Jew as such. 
The fuller explanation of this clause follows. The conception of legal 


_ justice, justification by obedience to law, is here presented; that of right- 


eousness (or justification) by faith is presented in another connection. 


V.7. Tots piv... {yrotow: explanatory appos. w. éxdor@. — Kad’ 
tropoviy epyou d&yalod: dy patient continuance in well doing: xara, 
according to, by ; swomovny, patience, endurance, patient continuance ; Epyou 
ayabod, 22 good conduct, well doing. — Sofav . . . adSapoiav: object of 
(nrovow. — twiv aidviov: obj. of amoddéce, he will render in full eternal 
life. 

V. 8. tots St e€ épiBelas, sc. oda: but to those who are of contention; of 
a self-seeking and party spirit: épieta, cf. épdevouat. — amreBodor (dat. pl. 
particip.) expresses the two ideas désbelieving and disobedient. — wevbo- 
pévois, the combined ideas believing, trusting, obeying. — opy Kal ups, 
sc. rat. We might expect here the acc. in the same const. w. (why, but 
the nom. is thought to present these words with more rhetorical effect. 
épyh (above rendered wrath) expresses a more permanent feeling ; Ovuds, 
a more sudden outbreak, and a stronger passion. Observe that these 
emotions are here predicated of God, and hence may be wholly free 
from sin. 


Vv. 9, ro. Anemphatic recapitulation of vv. 7,8. — dips, erevoxwpla, 
sc. Zora: OAtis (fr. OALBw, to press hard, to gall), tribulation, affliction 
from without: orevoxwpla (ortevds, straight, narrow ; x@pa, place), anguish, 
an inward feeling of distress and hopelessness. —’Tov8atov . . . “EAAnvos: 
same const. w. av@pémrov; added for emphasis. — mp@rov. The Jew 
might expect some special favor; but, as he had enjoyed more light, 
higher privileges, the condemnation would come first on him. “EAAnvos : 
cf. i. 16, note. — eipfvn: a frequent and expressive word in the N. T.; 
including the idea of that peace which God alone gives through his Son. 
—mmparov. As punishment will first overtake the wicked Jew, v. 9; so 
the precedence in reward will be given to the righteous Jew. This, how- 
ever, v. I1, does not involve the idea of partiality. 


Vv. 11, 12. Od ydp éorw: for there is not etc.; a confirmation of the 
preceding statement. — mpocwmoAnppla (note the ~ in W— H. and 
Tisch.) : respect of persons, partiality ; occurs 4 times in N. T. — wapa 
w. dat.: strictly, by the side of, in the presence of, with: a frequent const. 
in N. T.— 8cou yéo: confirmation of the statement that there is no 
partiality with God; because all will be treated according to their oppor- 
tunities of knowing their duty. — dvépws: without the (written) Jaw ; 
that of Moses; but not without some knowledge of the principles of right 


20 NOTES ON ROMANS. 


and wrong. — fpaptov: duaprdvw. — év vonw: i the Jaw, in the posses- 
sion of the Mosaic law. Note the word vdyuos without the article refer- 
ring to the Mosaic law. So in the epistles often; only once in the 
gospels. The whole verse expresses the perfect impartiality of the 
Judge. 

V. 13. od ydp, Kré. For not the hearers of the law, those who listen 
Sabbath after Sabbath to the reading of the law in the synagogue. — 
SixawOhcovrar: shall be justified, shall be declared Sika, righteous. The 
principle of legal justification is here again stated. Cf.v.6. The thought- 
ful Jew must have felt how impossible it was for him to be justified on 
this principle ; and to create-this conviction was the object of the apostle 
in this entire connection. - 


V.14. 8rav ... Toidow: when, whenever; denoting a case purely 
hypothetical. Win. § 42,5. Paul here states the legal principle of justifi- 
cation as applicable to the Gentiles also; but without declaring that this 
ever becomes realized as an actual fact. — yap: a proof of v. 13. — evn 
. . . txovra: the gentiles that have not the (Mosaic) Jaw: vn without the 
article, viewed as indefinite; gemiz/es, any gentiles (Meyer). Viewed as 
including all aside from the Jew; the gentiles (so the most). — pice, 
w. too: do by nature, by their own innate perceptions of what is right, 
being guided by their own consciences. — Ta Tod vopov: lit. the things of 
the law ; the things required by the law, or contained in the law.— ovttor 
(masc.) refers to the idea contained in @@vn (neut.), and presents it with 
a certain degree of emphasis. — vépov pi exovres: observe that the 
article of is not expressed after odro., as raé after €0vn; hence is predicate 
rather than attributive: may be viewed as causal, since they have not the 
law (Meyer); better as the simple statement of a fact, mot having the law. 
The classical student will notice the frequent use, as here, of um w. the 
particip. in N. T., where neither condition nor concession is implied. — 
éavtois eioiv vopnos: ave a Jaw (in the most general sense) fo themselves: 
cf. note on dice... Toaow. 


V.15. ottives: since they, quippe qui, being such as. Cf. note i. 25.— 7d. 
Epyov Tod vopou: the work of the aw; not the theory, the full conception, 
of the law as contained in the Old Testament; but the practical feature, the 
work. Such seems to be the meaning of this expression; although there 
has been much difference of opinion respecting its precise force. The 
sing. is collective; the plur. (iii. 20, 28, ix. 32, Gal. ii. 16, iii. 2, 5, 10) 
denotes the idea of repeated acts. — ypamrdv: note here the use of the 
verb. adjec., written; like the perf. or aor. particip. pass.: so, often in 
N. T. The metaphor in yparrdy, written, is perhaps suggested by the 
fact that the Mosaic law was written on tables of stone. — év tats Kap= 
Slats aitév: the prep. éy expressed in the verb (évSefxvuyrar) and before 


CHAPTER II. 16-20. 21 


the noun: so, freq. in Attic Gr.; 2 their hearts ; not om, but zz, as it 
were iz the interior of. Recollect the force of kapdla and kapdia in N. T., 
denoting the inner man; the intelligent and sentient being within. — 
ouvpap— . . . cuvedycews : their conscience testifying at the same time 
(ovyv—); or therewith (with the outward manifestation, Td €pyov). — petatd 


GAAHAwvV : i the midst of one another. Does addAhdAwy refer to Aoyiopar, 


so that w. erat it may be rendered alternately (so the most); or does it 
refer to persons (T& €@vn), the same as avtay and oftwes (so Meyer)? 
We prefer the latter. 


V.16. The connection of this v. with what goes before is differently 
viewed by different expositors. Some join it directly with v. 15 (so 
Calvin, Beng., De Wette, Thol., et al.). The punctuation of Tisch., of 
W —H., and of R. V., also indicate the close connection of this verse 
w. verse 15. Others (Alf., Stuart) connect it w. verse 10. The remote- 
ness of this connection is certainly an objection, if something nearer pre- 
sents itself. Others connect it with v. 12, xpi@qfoovta: (so Beza, Grotius, 
Winer, Hodge, et al.) ; others still with v. 13, SicatwOhoovra: (so Lachm., 
Meyer), including in each instance the intervening vv. in parenthesis. If 
we join it with v. 13, and include vv. 14, 15, in parenthesis, the connection 
will be thus: shall be accounted righteous .. . in the day when God shall 
judge etc. W—H. read here, with some doubt, év 7 juépa Kpive: 6 dds, 
in the day in which (lit. in what day) God judges (pres. tense). Perhaps, 
among all these views, the simplest and most natural connection, that 
which represents most accurately the thought of the writer, is the one first 
suggested above, and indicated by the punctuation of Tisch. W — H., 
and R. V.; namely, to join these words with those immediately preced- 
ing; bearing in mind, however, the important statements in d:cawOqoovrat 
and «pi6jcovra. The whole thought is so interwoven that no part of it 
should be allowed to drop from the mind. — kata Td ebayyéAvdv pov: 
according to my gospel, i.€. according to the gospel which I preach. This 
verse seems to declare both the fact that God will judge the hidden 
things of men (Alf., Hodge), and also the principles on which he will do 
this (Meyer). — 8a... Inood: through Christ Fesus. Cf. Jno. v. 22, 27. 
Acts xvii. 31. 1 Cor. iv. 5. 2 Cor. v. 10. 2 Tim. iv. 1. for the same idea. 


Vv. 17-20 contain the protasis of a “ simple partic. — supposition ” 
(Good.). — e 8& . . . érovopdty (el, dvoudtw): but if (as a matter of 
fact) thou art called a Yew (if thou hast the national name, Jew, in addition 
to (ém—) the personal name). The name, Jew (M1, celebrated, lauded) 
was a matter of national pride. — kal éravaraty (él, avd, mavouat) 
vonw: and restest on the law (implying quiet and confidence). — kar 
Kavxaoat (kavxdoua, —Quat, Kavxdeoa, —aou, st. Attic kavx(dn), -4, 
cf. Win. § 13, 2, 6): and gloriest, makest thy boast; or it may be rendered, 
and dost rejoice. Kavxdouat occurs 35 times in the epistles of Paul, and 


22 NOTES ON ROMANS. 


twice in James; nowhere else in N. T. It is rendered, boast, rejoice, joy, 
glory ; as distinguished, therefore, from xalpw, it denotes a more demon- 
strative and exultant joy. — év 8e@: zz God, the true God, Jehovah; the 
gods of the heathen being but idols. Notice the climax in the three 
clauses of v. 17. 

V. 18. Kal ywookes Td GAnpa (definite, the thing willed, the thing 
desired): and knowest (hast a distinct and definite knowledge of) Azs wed/ 
(rd 6éAnua used here kat’ ekoxfv. There could be no doubt whose “ will” 
was meant). — Kal Soxipdters ta Staépovta: two principal renderings are 
proposed; Ist, and approvest the things that are more excellent (E. V., B. U., 
Vulg., Meyer, Hodge, et al.); 2nd, and distinguishest the things that differ 
(Theod., Theoph., Thol., Stuart, Alf, Shedd, et al.): Soxud¢w means, 
to test, try, examine, approve (as a result of testing); Siapépw, to carry 
through, to differ, to excel. So far, therefore, as the use of the words is 
concerned, either rendering is perfectly correct; and it remains only to 
determine which meaning suits the connection best. On this point, Alford 
remarks on the Ist rendering, approvest etc., that it “is somewhat flat in 
meaning, and not so applicable.” On the 2d rendering, distinguishest the 
things that differ, Meyer remarks, “wie matt und die Steigerung vernich- 
tend!” (how flat and destructive of the climax!). So the most eminent 
critics often differ in their perceptions. Our own preference is for the 
Ist rendering. — katnxotpevos (fr. katnxéw; Eng. word catechumen fr. 
this stem): deug instructed (orally); or, since thou art etc. (added as a 
reason for what precedes), 


Vv. 19, 20. Note the asyndeton in the successive clauses; thus heighten- 
ing the rhetorical effect: also that v. 19 is joined to the foregoing, not by 
the more emphatic and closer connective, «af, but by the looser, enclitic, 
vé. The allusion in these verses to the Jewish assumption of superior 
knowledge, and the Jewish fondness for making proselytes, is pointed. — 
mémowWas (2 perf. of wef@w, intrans.): very rare w. acc. and infin.; only 
here in N. T.: note ceavrdy, reflex pron. as subj. of an -infin.; and not, 
as usually, the direct obj. of a verb: and trustest (art confident) that 
thou thyself art a guide of blind (persons). — waSevtiv . . . &8doKadov 
vytlwv: an educator (or a disciplinarian) of persons without intelligence, 
a teacher of youth ( young persons). — éxovra (this and the preceding accs. 
in agreement w. geavrdv), xré. The particip. may be viewed as causal: 
having (or since thou hast) the form (the outward, definite form) of kvovw- 
ledge and of truth in the law (the written law): the article 74s w. abstract 
nouns, generic: 7 aA7Ge.a, truth (meaning here, of course, as usu. in N. T., 
moral truth, that truth, par excellence, which it is most important for the 
human being to know): 4 yvaous, knowledge, directing attention rather to 
the apprehension of truth. The arrogance of the Jew could hardly be 
better described. It is not necessary to seek for a climax in the succes- 


i 


CHAPTER II. 21-25. 23 


sive clauses of vv. 1g and 20. Observe that the protasis of the con- 
ditional sentence ends here. The apodosis, in an unusual form, begins 
with v. 21, being introduced by the illative conj. odv. 


V. 21. The connection of the thought is, if thou hast all these advan- 


' tages for knowledge and art a teacher of others, dost thou, then, fail to 


teach thyself? etc. — 6 knptoowv (never, we think, very accurately ren- 
dered, preach) . . . Kemtes; thou that heraldest (the commandment) xot 
to steal, dost thou steal? Note that the participles and verbs in vv. 21, 22, 
are pres. tense, expressing that which is going on and is habitual. 


V. 22. 6 BSeAvocspevos .. . iepoovAcis 5 thou that abhorrest idols (regard- 
ing them as an abomination so that one is made unclean by even touching 
them), dost thou rob (heathen) Zemfles (entering them and stealing articles 
of value)? That the heathen temples often contained articles of great 
value is well known; and that the Jews, who did not regard these places 
as sacred, often took from them valuables, is altogether probable. Cf. 
Acts xix. 37, Josephus Antt. 4, 8,10. Other explanations of this clause 
seem to us less probable. There is a perceptible climax in the successive 
clauses of vv. 21, 22. 


V. 23 sums up the thought of the preceding pointed questions. — 
Kavxaoa.: cf. v.17.— 8a .. . vopnou: through the transgression of the 
Jaw, as in the particulars just named. — Tov Qedv: God; the true God, 
Jehovah, the giver of the law thus violated. 


V. 24. A free citation from the LXX of Isaiah lii. 5 (the last part of 
the verse): yap is introduced by Paul (not in the LXX) to connect this 
w. v. 23; and the statement, kaas yéypamrar, comes at the end instead 
of the beginning of the citation. This arrangement is never found with 
exact verbal quotations. — 8 tyas: on your account, because of you ; i.e. 
because of your wicked lives. — év tots 8veow: among the Gentiles ; who 
naturally infer from your conduct that the God whom you serve is impure 
and corrupt, like the gods of the Heathen. So now, those christians, 
whose lives are reprehensible, bring reproach on the name of Christ, —a 
matter of daily observation. 


V. 25. But the Jew, acknowledging all that has gone before, his guilt 
according to the strict construction of the law, might claim, and actually 
did claim, some special immunity and favor from the fact of his circum- 
cision; by which he was incorporated into the family of Abraham. Paul 
now touches this point so as to dispel this delusion. — ydp. The fore- 
going reasoning and the implied conclusion, namely, the guilt and con- 
demnation of the Jew who breaks the law, must be admitted, for etc. — 
éav ... mpdooys. The supposition implies nothing whatever as to its 
actual fulfilment: zf (and only if) thou keep the law; more lit. if thou 
habitually put in practice the law (a collective expression for, the reqguire- 


24 NOTES ON ROMANS. 


ments of the law). Note the frequent occurrence in N. T. Greek of ei w. 
indic. pres.; and of édy w. subjunc. pres. or aor.; also the absence of ei 
w. the optat. (so frequent in classic Greek), except in “short, parenthetic 
clauses” (Butt.). — &kpoBvorla yéyovev : as become (and is) uncircum- 
cision (thou art in the same condition morally with those who are 
uncircumcised). 


V. 26. An inference, stated interrogatively, from v. 25. The Jew could 
hardly answer the question in the negative. — 4 dxpoBuvorla: abstract 
for the concrete 6 axpéBvoros: hence, avrod in the next clause: 7 the 
uncircumcision (the man who is uncircumcised) keep etc., will not his uncir- 
cumcision etc. — Ta Sikarmpara (cf. i. 32): the things accounted as righteous, 
the righteous requirements, the ordinances. Cf. note on dicaoodvn, i. 17. — 
gvAaooy (pres. denoting that which is habitual): ¢o seep, in the sense, 
to guard, to defend: Vv. 25, mpdcons, to keep, in the sense, fo put in practice. 
— eis denotes often the end in view, that into which one directs attention, 
purpose; less frequently, the end reached, that into which one has come, 
result; so here: w. Aoy:o@hoeto (fut. pass. fr. AoyiCoua) it may be ren- 
dered freely, to be reckoned for, to be counted for. 


V. 27. Observe that this verse is not pointed as a question; but as a 
distinct period. So Luther, Erasm., Beng., Stuart, Meyer, Alf., W —H., 
etal. Thus pointed, it may be viewed as an answer to the preceding 
question. Others, retaining in mind the negative of v. 26, or expressing 
it before xpivet, read this verse also as a question (so R. V.).— kat 
Kpivet . . . o€: will even judge thee. — &« pioews: attributive posit.; lit. 
the by nature uncircumcision ; OY more freely rendered, the uncircumcision 
which is by nature. — Tov vopov . . . TeAotoa (particip. denoting con- 
dition) : if it fulfil the law. Cf. vduov w. tpdocew, puvdadooew and Tedeiv 
(vv. 25, 26, 27). — Sia. . ~. -TeptTopajs: attrib. posit. bet. réy and mapa- 
Bdrnv: the one who, with a written (law) and circumcision, art a trans- 
gressor of the law. did w. gen., (passing) through, denotes the attendant 
circumstances. Meyer renders it here, ungeachtet, regardless of, a render- 
ing not generally adopted. Cf. iv. 11, xiv. 20. 


Vy. 28, 29, a confirmation of v. 27. — Note the emphatic position of 02, 
which may be preserved in the Eng. sentence. — The simplest grammati- 
cal analysis seems to be, 6 év TG pavep@ subj., *Iovdaids eotw pred.; and 
the following clauses after the same form: for not the one who is (such) 
outwardly is a Few ; nor is that which is outward in the fresh circumcision ; 
but he who is (a Yew) inwardly is a (genuine) Few (from this point the 
grammatical structure is slightly changed); and circumcision is of the 
heart in the spirit, not in the letter ; or, Since wepirouh is without the article, 
we may render the clause, and (there is) a circumcision of the heart in the 
spirit not in the letter (lit. not in that which ts written). The question 


CHAPTER III. 1-4. 25 


arises here, as often elsewhere, whether mvevuari refers to the Holy Spirit. 
The thought is more forcible thus viewed (so Meyer, Hodge, et al.) ; 
in the Spirii, i.e. effected by the Spirit. — od refers most naturally to the 
character just described; whose praise etc. It may be regarded as neut. 

(Meyer); the praise of which character (just described); or as masc. 
(so the most), the praise of which genuine Few is etc. — & denotes source, 
origin, proceeding out from. 


CHAP. III. Vv. 1-20. Same topic continued ; that is, the neces- 
sity of this method of salvation to the Jew not less than to the 
Gentile. — Vv. 21-31. Certainty and completeness of this method 
of salvation to all alike, both Jews and Gentiles. 


Vv. 1,2. Te otv nré.: What, then, is the advantage etc. ; a very natu- 
ral question following the conclusion at which the apostle had arrived in 
the last ch. — 4 tls 7 @é\era xré.: the former question repeated in a 
more specific form. — moAv, neut., includes both ideas wepioody and 
h wpéereia: much (advantage and profit). — kata wavra tpdémov: 772 every 
manner (viewing the matter in whatever way one will). So much the 
apostle frankly acknowledges to the Jew at the outset. — mpa@rov piv 
yap Sti: for, 7x the first place (the Jew has an advantage), decause (or 
in view of the fact that) etc. mp@tov méy is used as though other specifi- 
cations would follow; but having mentioned the chief one, he omits 
others, and presses on to the leading thought in his mind: ydp is bracketed 
by W — H. — émorredOyqoav (mioredw) Ta Adyta (acc. of remote obj. w. 
pass. verb) tot Qeot: they were entrusted with the oracles of God. Wow 
honorable this distinction, and how important this trust ! 


V. 3. W.—H. punctuate tl yap; For what? What then ? What is to 
be said? So Alf., Meyer, Godet, Hodge, et al. Cf. Phil. i. 18.- The 
next interrogation point would be after xarapyhoe:, Jf some were without 
faith, shall their want of faith etc. Note the force of wm in a question ; 
anticipating a negative answer. The R. V. follows the punctuation of 
Tisch. — tiv tlotw tod Oeod: the faith (fidelity, faithfulness) of God, 
in keeping his word; in fulfilling his promises to his chosen people. — 
Katapynoe (Kata, apyew, fr. apyds, tale, inoperative). It is important to 
bear in mind everywhere in the N. T. the exact force of karapyéw, to render 
completely idle, useless, inoperative. 


V. 4. pr yévouro (optat. of wishing, without &y, neg. uh): a strong 
deprecatory expression; frequent in Paul’s epistles, especially in Gal. 
and Rom.; once in Luke (xx. 16); not elsewhere in N. T.; sometimes in 
later classic Greek: may zt not happen! let it not be! by no means! (das 
sei ferne! Meyer). I do not like the rendering, “ God forbid” ! — y.wérbo 
(pres. imperat.) ... @AnOAs: but let God become (be proved, be found in the 


26 NOTES ON ROMANS. 


developments of the future) ¢vwe, i.e. speaking the truth.+ Cf. danéuwés, 
true, i. e. genuine, not spurious. — mas tvOpwrros, sc. yivécOw. — Strus av 
(note here &y in a final clause)... viKhoets (note the fut. indic. after 
brws) év to Kplver8al oe. The citation is from the LXX, Ps. li. 4: that 
thou mayest be justified, declared righteous (Sixatos) i thy words, and mayest 
prevail when thou judgest (for thyself), when thou comest into judgment. 
Kpiveo@a is either pass. or mid. inform. The middle sense is preferred 
(Meyer, Thol., Ewald, Godet, Shedd, R. V.), and corresponds to the 
Hebrew. 


V.5. eb... ovvlernow: the supposition of an actual fact; a conces- 
sion. — Stkavoovvny made definite by the limiting gen. 60d, as in Hebrew; 
a frequent idiom in N. T., Win. § 19, 2, b: the righteousness of God. — 
cuvicrnow (civ, tornus) : commendeth, R. V.; demonstrates, Shedd; sets 
forth, Hodge; beweist, Meyer ; éablit, Godet. Though the meaning 
to commend is frequent in the N. T., yet the other idea, sets forth, renders 
conspicuous, is preferred here. So also Stuart, et al. Perhaps both 
thoughts may be conveyed at once, sets forth in a favorable light, so as to 
commend. — tt épotpev; Paul uses this expression only in Rom.: what 
shall we say ? God is not unjust, is he, etc.; we cannot for a moment sup- 
pose this, can we? Note the force of wf in a question, anticipating a 
negative answer. — 6 émidbépwv xté., the one who bringeth on wrath ; more 
freely rendered, who visiteth with wrath: émipépw usu. w. acc. and dat. : 
a rare word in N. T. — xara dvOpwrov Néyw: J speak after the manner of 
a human being, after the manner of men. Though the question is so put 
as to anticipate a negative answer, yet the suggestion is made of injustice 
on the part of God; and this is the way in which men venture to talk. 


V.6. pi yévouro: zo! by no means! repeats emphatically that which 
is implied in the question beginning with wy. — éwel was Kré.: since (if 
that were so, if God is unjust) Zow etc. In that case, God would be 
incapacitated by his character for the office of judge of the world. 


V.7. Still further, a supposition akin to the former, such as the unre- 
newed man might make. — et 8 4 GAnPea Kré.: det cf the truth of God 
(his truth in fulfilling his promise; cf. thy micrw Tod Oeov, v. 3); ev TO 
é€u@ Wevouats (a rare word, found only here in N. T.), 7 my falsehood, 
through my lie; éwepiccevoey (mepiocetw), became mepicods (over and 
above), abounded richly; eis, (leading) into, resulting in. &dhOea, pebouart 
correspond to dixaoctvyy, adicla in v.5.— Th. . . Kplvopar; why am T 
also (with the mass of mankind) /onger, sti/] (after the result just named) 
on trial, judged, as a sinner? éyé must not be referred to Paul, but to 
the unrenewed man. 


V.8. «al (sc. ri) ph xré. The sentence thus begun is changed in its 
construction through the parenthetical clause na@ws .. . Aéyew. Note 


CHAPTER III. 9-18. 27 


that the neg. «a, not od, is here used; owing to the conception of prohi- 
bition or warning implied in the sentence. And (why may we) not (say), 
just as etc., let us do evil etc. rt before the oratio recta not translated. — 
év: the nearest and most natural antecedent, those who adopt the motto, 
let us do evil etc. 


V.9. Tt otv; sc. eori: What then (ts the fact)? What then (is our 
actual condition) ? — mpoexopeba has been understood in various ways. 
Two interpretations are most prominent. (a) Have we any excuse? Have 
we any defence (to make before a just judge)? So Meyer, Godet, Ewald, 
etal. (4) Are we (Jews) detter (than they, i. e. than the Gentiles) ? Have 
we any preference? So Alf., Thol., De Wette, Stuart, Hodge, Shedd, 
and the majority of commentators. The translation of the English 
revisers, ave we in worse case than they? is far-removed from the ordinary 
meaning of mpoéxouat. — o¥ mavtTws: an emphatic denial; xo! certainly ! 
certainly not! Cf. the French fas du tout! or point du tout ! — wpoyrva- 
ocdpela (mpoatidoua) yap Kré.; for we (i.e. Paul himself, 7) defore (in 
ch. ii. 1 ff. the Jews; ch. i. 18 ff. the Gentiles) charged both Fews and 
Greeks (i.e. Gentiles) all with being under sin: mdvtas may be grammati- 
cally viewed as adj. w. the preceding substantives, as just rendered; or 
as subst., the subject of elva:: we charged both Fews and Greeks that all 
were etc. — tro w. acc. placed under, extending under, rest under (bear 
in mind that i7é w. dat. does not occur in N. T.): wsder sin, i. e. not only 
under the guilt of sin, but also under its power. 


Vy. 10-18. Proof from Scripture that all, both Jews and Gentiles, 
the former not less than the latter, are under sin; that the former have 
no advantage over the latter in this respect. — 8rt (w. orat. rect.) intro- 
duces a series of citations from the LXX, with some slight changes. 
The order of the thought is: (1) the sinful state of men (vv. 10-12); 
(2) the sinful conduct of men in word (vv. 13, 14) and in action (vv. 15-17); 
(3) the sinful sozce of all this (v. 18). — od« totw... eis: lit. there does 
not exist a righteous (man), not even one. From Ps. xiii. (xiv.) 1, where 
the idea of S/kaos is expressed by moray xpnortdétnta, doing 200d. — 
ouviav (fr. cuvinut); W — H., cuviwy; Attic, cvmels; Win. p. 81: there 
does not exist the man who puts (things) together, who understands. — 
6 &{yTev, stronger than (nTav, the man who seeks after: W — H. with- 
out 6, a man who, etc. — éékdwav: éexkdrAlvw, to bend out from a direct 
line, or course. — hypedOnoav: axpedw, or axperdw: fr. the adj. &xpeos, or 
&xpeios, or axpetos, useless, good for nothing, unprofitable. Understand 
mdvres with this verb also. — odk torw ews évds: there does not exist (the 
man that doeth good) wf ¢o one, even one (an imitation of the Hebrew, and 
an emphatic expression). — tddos dvewyuévos (avoiyvuut): lit. a grave 
having been opened, —an expressive metaphor denoting corruption and 


28 NOTES ON ROMANS. 


perdition. — @&oAtotdoav (SoArdw, fr. SdAx0s, deceitful, treacherous). Note 
here the imperf. denoting what was habitual. This form of the imperf. 
(st. €50Afovy) is freq. in the LX X, but does not perhaps occur elsewhere 
in N. T., Win. §§ 13, 2, f. — ids (sc. éoriv) «ré., —a striking metaphor. 
picturing the character of a backbiter. — éets. Note this use of ééds, 
sharp, keen, quick, swift. The common word for swift is rays. — éxxéar: 
I aor. act. infin.: ék-xéw, fo pour out. — rbvtpippa: derived fr. cvv-rpiBa, 
to rub together and crush. Wherever they go (cz their ways), everything 
is completely crushed and ruined. — 686v eiphvns: the way of peace, i.e. 
the way where one may walk peacefully. — oBos cot: the fear of God, 
which would keep them from their present course of life: a&mévavtt Kré., 
before their eyes. Though the fear of God is something in itself subjective, 
it is here strikingly pictured as something objective. 68éy and éBos are 
made definite by the limiting gen. 


V.19. Proof that the above citations apply to the Jews: we kuow etc. 
Cf. li. 2. — 80a, as many things as, all things which. —6 vépos. The 
citations above were from the Psalms. It appears, therefore, that 6 véuos 
is sometimes used to mean the entire O. T. See 1 Cor. xiv. 21; also 
John x. 34, xii. 34, xv. 25. — Tots év T@ vopw: Zo those (who are) in the 
law, within the (sphere of the) law; innerhalb des Gesetzes, Meyer. — déyer 
(says) directs the attention more especially to the contents, the Adyou, of 
the law; Aad (sfeaks) directs attention rather to the utterances, the 
expression, of the law. — tva in its ordinary sense, that, zu order that: 
not that this was the only purpose of the law, to the exclusion of other 
and higher purposes; but that this was the point specially in the apostle’s 


mind in his present argument. — wav oTdpa ... mas 0 Kéopos- every 
mouth .. . all the world, — emphasizing the thought that the Jew, as well 
as the Gentile, is described in the above citations. — @payy (2 aor. pass. 


g¢pdoow): may be stopped (as if by a fence or hedge). — tmddukos (not 
elsewhere in N. T., nor in the LXX, but frequent in classic Greek; from 
ind under, and bin justice, indictment)... To em: under indictment ; or 
under judgment, in relation to (or in respect to) God. 


V.20. Sidrt occurs 22 times in the N. T., and is everywhere causal, 
unless we give it an illative meaning here. As the causal sense is logical 
here, it is more consistent to retain that meaning. So the majority of 
scholars now understand it. — & épywv vopou: by (as a result of) works 
of law, or the works of the law. Tt can scarcely be questioned that vémou 
is used here, as above, of the law as the Jews would understand the 
word; i.e. of their own law,—the Mosaic, or the O. T., system. The 
article is often omitted before nouns denoting “ objects of which there is 
but one in existence” (Win. § 19, 1, a), and &pywy may be made definite 
by the limiting gen.: hence we may render, dy the works of the law. — 


CHAPTER’ 1115’ 21-24, 29 


od SikarwOjoerar Taca odp—. Grammatically od belongs to the verb, not 
to maoa: all flesh shall fail to be accounted righteous: a Hebrew idiom. 
Win. § 26. We may render it freely, 20 flesh shall be accounted righteous, 
mwaca odpé nearly in the sense mas &v@pwros, but with the notion of frailty 
and sinfulness more prominent. — évdmiov airov: a periphrasis for the 
dat., to render the thought more vivid, or to approximate it to the Oriental 
style. Butt. p. 188, Rem. The apostle cannot mean here that the man, 
who should keep the law perfectly, would fail to be accounted righteous. 
That would contradict ch. ii.13. But he evidently means that as a matter 
of fact every man fails in heart to keep the law perfectly, though he may 
do this in his outward life, and hence fails to be accounted righteous. 
The clause which follows confirms this view. — 8a ydp vopou Kré., for 
through the law (comes), not dicaoodvn, but what? érlyvwots apaptias, the 
full knowledge of six. By means of the law, the human being comes to 
know his actual character and condition. The law of God reaches the 
heart ; human laws affect only the outward life. 


Vv. 21-26. The only, and the sure, method of being accounted 
miehteous. Cf. i. 17. 


V. 21. Nuvi 8. But now. Is vuvi to be understood here as temporal, 
or logical? The former, Thol., Olsh., Stuart, Hodge, et al.; the latter, 
Alf., Meyer, De Wette, Godet, Shedd, et al. Either makes good sense. 
But now, i.e. under the gospel dispensation; or, dat now, as things are, in 


the present state of things. — xwpls vépov: emphat. posit., apart from 
the law. — Suxarorivyn G00: the righteousness of God, such as he imparts 
and accepts. Cf. i. 17, note. — wepavépwrat: has been made pavepds, 


plain, manifest. — paptvpovpévyn xré. (an important statement, especially 
to the Jewish mind): detug witnessed, attested, by the law and the prophets ; 
so that this method of justification was not a new doctrine, a Pauline 
gospel. 


V. 22. 8€ is viewed by some (AIf., Shedd) as adversative, dt; more 
comm. rendered evex. Viewed either way, the statement is logically cor- 


rect. — 8a w. the gen. through, by means of ; 8v& w. the acc. on account of. 
—‘Inoot Xpirrod: objective gen.: faith directed towards and fixed upon 
Fesus Christ, faith in Fesus Christ. — eis wavras tos morevovtas: not 


simply wmfo, in the sense, fo, towards, up to, as the word is commonly 
understood ; but zo (in the strict and usual sense of eis), entering into 
the heart, into the inner being of a// those who have faith. — ob... S.a- 
orody : for there is no distinction. The Jew is again reminded that he 
has no moral superiority in the sight of God over the Gentile. 


Vv. 23, 24. tpaptov (auaprdyw). The aor. states the historic fact ; 


the pres. tervepovvTar (éocrepéw), that which is continually true. — Tis 


30 NOTES , ON; ROMANS. 


SdEns TOU Bod : the glory of God, — that glory which belongs to his char- 
acter and which he imparts to the believer. Cf. dicacocdvn rod Oeod 
(i. 17). So Alf., Meyer, Godet, Hodge, Stuart, Shedd, et al. Other 
interpretations of the expression seem less natural. — 8tkarovpevor: pres. 
denoting what is continually taking place: beimg accounted righteous ; 
Swpedv (acc. used as adv.), as a free gift, without any equivalent whatever 
in return, freely. — TH avTod xapiti: by his grace, explains and intensifies 
dwpedv. — Sia THs awoA- Kré.: through the redemption (the redeeming 
act which is accomplished) zz Christ Jesus. All human agency in this 
transaction is thus excluded. Note the three expressions: 7H... xdprtt, 
by his grace, the efficient cause; 5:4 THs amoA— Kté., through the redemp- 
tion etc., the means or method; 61a miorews KTé. (VV. 22, 25), through 
faith etc., the condition. — tis €v Xptota *Incot: that which isin Christ 
(the Messiah) esus. The act of redemption is here conceived of and 
represented as entirely in him; not ‘rough him, or éy him, but zz him; 
faith in Christ Fesus, and in no other. 


Vv. 25, 26. mpoédero (mpotidnu:): set forth ; in his incarnation, death, 
resurrection, and exaltation. This sense is generally preferred here (AIf., 
Meyer, Lange, De Wette, Thol., Hodge; also Vulg., Luther, Beza, Beng., 
and many others); though in i. 13, the word means, Zo purpose, and this 
meaning is preferred by some here (Chrys., Theophyl., et al.). — tAaerq- 
ptov may in construction be an adj. qualifying dv, or a subst. in appos. w. 
év. The sense is the same in either case. The word occurs in Heb. ix. 5, 
with the article 7é, where it is rendered mercy-seat. It may be rendered 
here as adj., propitiatory ; or as subst., a propitiation, a victim of propitia- 
tion. — év TH adTOd alpare, 27 his blood, denotes the means of propitiation. 
We may punctuate as in the R. V., with a comma after miotews. The 
verse would then read, whom God set forth (to be) a propitiation, through 
faith, in his blood, etc. So Alf., Meyer, Godet, De Wette, Shaff, et al. 
Others connect closely, through faith in his blood. So Hodge, Thol., 
Stuart, Shedd, Olsh.; so also Luther, Calvin, Beza. The thought is 
logical, if we connect év 7@ abdtod aluari with mpoébero, or iAacthpiov, or 
miotews. Do we not gain the most just conception of the meaning, if we 
join it with the entire preceding statement; yet most intimately with 
miarews, which directly precedes it? — eis @vSerkw tis Suxarortvns adrod: 
Sor an exhibition, a showing forth, of his righteousness. The offering of his 
son exhibited his righteousness, as never before or since in the history of 
the world; especially his holiness, his justice, his hatred of sin; united 
with his amazing Jove and compassion. — Why this exhibition of his 
righteousness? 8a Tijv tmdpeoiwv Kré., on account of the passing over 
(observe it is mdpeow, a fassing by ; not &peow, a remission) of the sins 
before committed in the forbearance of God. “ For 4000 years the spectacle 
presented by humanity to all the moral universe was as it were a constant 


gs 


—— 


CHAPTER III. 27, 28. | 31 


scandal. Excepting a few striking examples of punishment, divine justice 
seemed toslumber. One might even ask if it existed. Men sinned, and 
yet lived on to hoary age. Could it be said, the wages of sin is death ? 
This comparative impunity rendered a solemn manifestation of God’s 
righteousness necessary.” Godet. — mpds Thy évBekw . . . Kaip@: a resump- 
tion, in a somewhat varied form, and with a fuller expression, of the 
thought begun in els @vdekw Kré.: with a view to the exhibition of his 
righteousness (his righteous character) in the present time. — eis 7d elvan 
avrov «ré. The end in view in all which is expressed from 6y mpoé@eto 
to xaip@: to the end that he might be righteous and making righteous the one 
who ts of faith in Fesus. This clause furnishes the best comment on the 
meaning of d:caocvvn Geod (i. 17, iil. 5, 21, 22, 25, 26) ; the righteousness 
which essentially bélongs to him (8ixaov), and which he imparts to the 
believer (S:casotyta xré). How much of the gospel is contained in these 
two verses! They brought peace and joy to the poet Cowper in a period 
of great mental depression. 


Vv. 27-31. Agreement of this method of justification with the 
true meaning of the law. 


V. 27. otv introduces a conclusion from vv. 21-26. “In a spirited 
interchange of question and answer, like a conqueror who has possession 
of the field, Paul now draws the conclusion that the Jewish glorying is 
excluded.” JZeyer. —- % w. xavxyots indicates something well known. 
Cf. ii. 17 ff. mod suggests that this glorying has now disappeared, is out 
of sight. — éexAelo Oy (ex-xAclw). Lt 7s excluded, has no longer any place. 
The aor. denotes an accomplished fact. — 8a twolov vépnou; through what 
manner of law ? sc. ékexAeio@n. Note the difference between rolov, what 
kind of, what manner of, and Tivos, which means simply, what. — tév 
épyov ; SC. vouos: (a law) of works ? i. e.a law which demands works ? — 
odxt, an emphatic negation. — Sid vopouv tlotews : through a law of faith, 
ji. e. a law which requires faith. 


V. 28. yép introduces the confirmation of ovxi. — hoyt{opela : we con- 


clude ; we draw the direct logical conclusion. ak yo te 35 vill. 18. Pa 
&v9pwmov: the generic word: a human being ; any human being. — x@pts 


%oywv vépou: added to the preceding statement for emphasis : apart from 
works of law. These do not even contribute, together with faith, to the 
acceptance of the human being as righteous. 

It cannot be too carefully noted in all this argument that Paul is speak- 
ing of “ works of law,” legal works. In all such works, the human being 
has ever failed. In the epistle of James, on the other hand, an entirely 
different class of works is spoken of ; namely, the christian activity, 
which is the direct result of a living faith. Paul recognizes, as dis- 


32 NOTES ON ROMANS. 


tinctly as James, the importance and value of such works. Cf. Eph. ii. 10, 
Tit. iii. 8. 

V. 29. H...pdvov: Or (if this is not admitted; namely, the statement 
in v. 28) zs God (the God) of the Fews only? If righteousness comes 
through works of law, as the Jews only had the law, the absurd conclu- 
sion follows that he was the God of the Jews only. In the grammatical 
analysis of this sentence, it is necessary to supply only éeriv, and not to 
repeat Oeds. Lit. Or does God belong to the Fews only? So in the sen- 
tences following, Does he not belong to the Gentiles also? Yes, to the Gen- 
tiles also. — ovyt anticipates an affirmative answer. Paul could affirm 
this with confidence; as it was not only clearly stated in the prophets, 
but proved also by the conversion of many Gentiles already. We can 
hardly imagine how impressive these emphatic statements must have 
been at the time when they were written. — ‘lov8alav and @vév may be 
correctly rendered either with, or without, the article. Win. p. 112, 
“Proper names do not require the article.” 


V. 30. eimep (strengthened for e7) éis 6 Oeds: tf indeed, if really God is 
one ; if the divine being is a unity (a cardinal doctrine of the Jews), then 
it follows, that the Gentiles must either have no God, — an absurdity, — 
or must be under the superintendence of this one God. Meyer and some 
others read here éwelwep, since indeed. The argument remains the same. 
From this principle of the unity of God, the apostle proceeds to make an 
additional statement of great importance, which follows as a natural 
conclusion from what precedes. — 8s 8Stkavdoea xré.: who will justify 
(account as righteous) the circumcision out of (as a result.of) faith and the 
uncircumcision through faith (or through the faith). The rel. és may here, 
as often elsewhere, and as the Lat. gz, be resolved into a personal pron. 
and conjunc.: azd he (so R. V.). meprrophv and akpoBveriayv (abstract 
for concrete) may be translated with the English article (omitted in Greek 
often with objects of which there is but one in existence, Win. § 19). — 
' &k, out of, denoting the source; 81a, through, the way and means. There 
is danger, in reading this verse, of laying too much stress on the prepo- 
sitions. They are not emphatic. Win. pp. 362,411. The emphatic word 
in each clause is miatews: ts before the second mictews seems to point 
to the fact that the word had been just mentioned, and that the fazth was 
the same in each case. It may further be noted that the fut. dSicadoe 
affirms something that will be constantly realized. 


V. 31. A very important statement, often forgotten, and sometimes 
thought to contradict other statements of Paul. The eternal validity of 
the law, in its spiritual character, in its righteous requirements, remains 
and must remain, while the character of God is unchanged and unchange- 
able; but the law, viewed as a system and as a means of salvation to the 


GHAPTERAIVe —15 2. 33 


sinner, was “made of none effect.” Cf. vii. 4, x. 4, 2 Cor. ili. 7, 11, 13, 14, 
Gal. ii. 19, ch. iii, Col. ii. 14, Eph. ii. 15. — vépov: emphat. posit. : 


the law, i.e. the Mosaic law, as in v. 28. — ov: do we then, etc. The 
apostle introduces thus a possible objection to his doctrine in v. 30. — 
katapyovpey : cf. v. 3, note. — tordvopev (iordvw, a late form = fornut): 


we make to stand, we establish. 


Cuap. IV. — ABRAHAM accounted righteous (or justified) 
through faith. 


Vv. 1-12. The apostle shows that Abraham was accounted 
righteous through faith and faith alone. — Vv. 13-16. In proof of 
this, the reader is reminded that the inheritance of the world, 
promised to Abraham and his seed, was given independently of the 
keeping of the law. — Vv. 17-22. The posterity, to whom this 
inheritance should belong, was itself the fruit of faith. — Vv. 23-25. 
This example of faith applied to all believers. Hence Abraham 
obtained through faith righteousness, inheritance, posterity ; thus 
serving as an example of faith to us. 

The effect of this argument on the mind of a pious Jew can 
hardly be estimated. Fi 


V.1. odtv: then, therefore ; in view of the fact that we do not nullify, 
but establish, the law through faith. — tl. . . etpykévar (edpioxw) Kata 
capxa; What then shall we say that Abraham, our forefather, hath found 
according to the flesh? i. e. through the flesh, by his own labor, his own 
works. Such is the logical arrangement and explanation of the majority 
of modern expositors. Many of the earlier commentators, however, con- 
nect Kata odpka with toby mpor— juar, our forefather according to the flesh 
(so R. V.). W — H. omit edpnxéva, and we should then translate, What 
then shall we say of Abraham (or in respect to Ab.), our forefather according 
to the flesh? The verse presents one of those critical questions which 
we cannot decide with certainty, not affecting materially the general 
argument. 


V.2. eb yap xré. The preceding question (with edpyxéva: expressed) 
implies a negative answer, thus, What hath Abraham found by his own 
natural, unaided, strength? or, What hath Abraham our forefather 
according to the flesh found? Nothing. For 7f etc. With eidpnéva 
omitted, the force of ydp is not so apparent. — éxet kavynpa Kré.: he hath 
occasion for xlorying, for self-congratulation. — GAN od mpos Oedv: dut 
(he has) zot (occasion for glorying) Zowards God (only towards himself). 
It was not the grace of God through which he was accounted righteous ; 
but this result was attained by his own works (é épywyr). 


3 


34 NOTES ON ROMANS. 


V. 3. tl yap xré. (But the supposition of v. 2 is not to be enter- 
tained.) or what saith etc. Such a supposition contradicts the express 
declaration of Scripture. The logical connection of these three verses is 
by no means beyond question. The above is the view of the Greek 
interpreters Chrys., heod., Theophyl.; and is adopted by Thol., Meyer, 
et al. As Meyer remarks, it is true to the context and the meaning 
of the words. — émlorevoev (placed first for emphasis) & kré. And 
Abraham believed (had faith in) God, and zt (his faith, or the fact that he 
had faith, 7d miuoretoa) was reckoned to him for righteousness. Cf. Gal. iii. 6, 
note; James ii. 23. In all three places, the citation is made (with a 
slight variation) from the LXX. In the Hebrew, it reads (Gen. xv. 6), 
And he believed in the Lord; and he counted it to him for righteousness. — 
€oyloOyn (AoyiCouct, to count, to reckon) abt@: it was reckoned to him. 
Meyer cites with approval the note of Erasmus: quod re persolutum non 
est, sed tamen ex 7mputantis benignitate pro soluto habetur : that which is 
not in fact paid, but yet, from the goodness of the person imputing tt, is held 
for faid. — eis (denoting result) 8tkatocvvynv. Abraham’s faith was 
reckoned to him as leading into that state denoted by S:xaorbyny. It 
may be rendered into English for righteousness ; but this fails to present 
the exact conception of the Greek. 


Vv. 4, 5. TH 8 épyafouéve : ow to him that worketh, i. e. to him whose 
characteristic is Ta &pya. — 6 piodds, the reward, wages, pay. — Kara 
Xdpw ... Kata ddefAnpa (both expressions are emphatic): according to 
favor, according to obligation. The pay is not reckoned as a matter of 
favor, but as a thing due to the laborer, a debt. — To 8& ph épyatopeva, 
murrevovTe Sé él Kré., while to him who does not work, but directs and rests 
his faith upon etc.; i.e. to the one whose characteristic is not épya, but 
mictis. — Tov SukarotvTa tov doeBHy, the one who accounts the ungodly as 
righteous. These two verses are a confirmation and an explanation 
Of Vv. 3; 


Vv. 6-8. Agreement of this doctrine with the words of David (who in 
the mind of the Jew was scarcely second in authority to Abraham). — 
Kalarep (Kard, & mép enclit.): according as, even as. The rendering of 
Godet, précisément comme, /reczse/y as, seems too emphatic. — Tov 
pakapiopdv: deriv. fr. uaxapl(w, to pronounce happy, to congratulate. The 
ending —yos implies action. Hence, the word means, not properly hapfz- 
ness (waxapiétns or pakapia), but the act of pronouncing happy, the declara- 
tion of blessedness, the congratulation, Ghicklichpreisung (Meyer). With 
Aéyet, lit. speaks or expresses, the congratulation of the man etc.; nearly 
equivalent to saying, congratulates the man etc. — pdkapror, sc. eicly, 
blessed (are they). — dv (8s, }, 6) w. ai avoulat, whose zniguities. Note that 
the citation is from the LXX. — édp9yoav (aplyu, amd, tnut): (were and) 


7 


CHAPTER IV. 9-11. 35 


are remitted. Cf. &peots, remission. — érexadipOyoav (emi, upon; and 
kadvtTw, to cover): are covered over, are covered completely. Note the use 
of the aorist in these two verbs. So rendered in R. V. The critical 
scholar will do well to observe habitually whether Winer’s view of the 
aorist in the N. T., or that of Buttmann, seems the more correct. — 
paxdpios .. . apaptiav, Blessed ts the man whose sin the Lord will in no 
wise take into the account, will certainly not reckon. In place of o6 (gen. w. 
Guaptiay, the reading of Tisch. and W.— H.), many editors read 6, 
to whom, etc. (dat. w. Aoyis—). The intens. negation, od wy w. subjunc. 
aor., sometimes w. fut. indic., is particularly frequent in the N. T. Note 
that the difference in form bet. the aor. subjunc. and fut. indic. is so 
slight that they might easily be interchanged. 


Vv. 9, 10. otv, therefore, then. After referring in vv. 3-5 to the 
manner in which Abraham was accounted righteous, and in vv. 6-8 to the 
testimony of David, Paul now introduces with ody a most important 
inquiry. — 6 pak-.. . odtos, sc. éeotiv. This declaration of blessedness, 
therefore, does tt apply to, is wt pronounced upon etc. Some understand 
here Aéyera:; but Adyera: is very rarely, if ever, found w. émi and acc., 
which means, zfoz with the notion of motion or of extent; i.e. directed 
upon or extending over. — yap. No answer to the preceding question is 
expressed, but it is readily understood; i.e. «fon the uncircumcision also; 
for wé say; thus resuming the statement in v. 3. The plur., we say, 
assumes the consent of the reader. The thought, erictevoev. . . TG O€0, 
is here contained in the one word 7 tiotis, his faith ; the article here as 
often used for an unemphatic possessive pronoun. — mas otv édoylo On ; 
The fact that his faith was thus reckoned is supposed to be conceded. 
The question now arises, how, 7x what circumstances? A point of great 
importance to the Jewish mind is here presented, and is emphasized by 
the form of statement; first, by a direct question; then, by a direct and 
unequivocal answer. — 6vtTL: sc. avTg e€AoylcOn: (was it reckoned to 
him) being in, while he was in circumcision, or etc. — ovK, sc. bvtt, not 
(when he was) in etc. 


V. 11. Meyer would separate this v. from the preceding only by a 
comma. kal, aud, “in consequence of the justification thus obtained,” 
Godet. — onpefov . . . meptropfis (gen. of apposition, Win. § 59, 8,a; gen. 
of designation or description, Meyer, Had., Butt.): e received (the) sign 
of circumcision. — eppayida (appos. w. onuciov) Kré.: a seal (an outward 
sign, cf. 1 Cor. ix. 2) of the righteousness of the faith (which he had while he 
was) im uncircumcision. — Tis ... &kpoB— naturally from its position goes 
Ww. tlorews. — e's Td eivat xTé.: a const. frequent in Paul’s epistles, to 
denote purpose or result; here purpose: that he might be (the) father of 
etc. avrdv, subj of elvas; matrépa, pred. The subj. of the infin. directly 
after it, instead of before it, is especially frequent in N. T. — tTdév 


36 NOTES ON ROMANS.’ 


morevoytav S80 axpoBverlas: of those who have faith while in uncircum- 
cision. 8d w. gen., cf. note ii. 27. — eis TO Aoy—.. . Sikatoovwvny: same 
const. as above ; S:cai— subj. of infin.: that righteousness might be reckoned 
to them. An important addition to the preceding statement, and not to 
be viewed as parenthetical. 


V. 12. Bear in mind els 7d efva aitév, above. — watépa meptropfjs : 
father of circumcision (abstract for concrete, father of persons circumcised; 
without the article, because some of the class, not all, are meant). — tots 
ovk. ..GAAG Kal Tots xré: lit. following nearly the order of the Greek, 
to those not of circumcision only, but also to those who walk in the steps etc.; 
i.e. to those who have not the outward sign only, but also to those who 
walk etc.; two characteristics of one and the same class of persons. The 
article rots, repeated before oro:xodowwv, has occasioned some grammatical 
difficulty ; yet the great majority of commentators are agreed that this 
clause adds another, and most important, characteristic of the one class 
of persons. — tots txyveoww: 72 the steps: dat. of place, Win. p. 219; dat. 
of manner, Butt. p. 184; cf. mvevwati, Gal. v. 16 and 25. The latter 
designation (dat. of manner) seems preferable. — tijs €v a&kpoBuvotia 
(attributive position) mlorews xré.: Greek order, of the in uncircumctsion 
faith of our father etc. 


V. 13. Confirmation of the preceding from e/s 7d eivas adrdy Kré., that 
he should be the father of all who have faith, both Gentiles and Jews. — 
Sta vopov. . . Sia Stxarorvvys miotews: through the law... through the 
righteousness of faith: 81d, through, i.e.the means. In a different sense in 
v.11. — 4 émayyedla. It is usual to understand éyévero. Meyer prefers 
éoriv, as in v. 9, w. makapiouds. In either case, the statement would be 
logical in the connection. For not through the law was the promise made 
etc.; or, zs the promise etc., viewed as a permanent and present fact. — 
Td KAnpovépov ... Kdapnou: that he should be heir of the world, explanatory 
of 4 émayyeAia. Precisely what is meant by heir of the world, has been 
much discussed. Perhaps it is best explained by the promise, 7 thee 
shall all families of the earth be blessed, Gen. xii. 3. “It implies the uni- 
versality of the divine intention.” Shedd. 


V. 14. el ydp ot é« vdpov (sc. ect) KAnpovdpot: simple supposition ; 
“implying nothing as to the fulfilment of the condition,” Good. For if 
those who are of the law (are) heirs etc. — Kekévwrat (kevdw) . . . KaThp- 
yyta. (Katapyéw): faith has been made void (empty) and the promise has 
been made of none effect (apyds, idle, inoperative, null). — The word /aw, 
v6.05, is to be understood of the Mosaic law as a system; not “the moral 
law” in distinction from “the ceremonial law,” —a distinction too fre- 
quently made in modern times, and one that often obscures, or distorts, 
the argument of Paul. 


CHAPTER IV. 15-17. 37 


V. 15. yap introduces the confirmation of kexéywra xré., faith has 
been made void and the promise has been made of none effect ; because 
the law, as opposed to these, effects, brings about, an opposite result; 
namely, dpynv, wrath, i.e. the divine wrath. — od 8... mapdBacis: ut 
where the law does not exist, there ts not even transgression (of it); a very 
simple and self-evident proposition. There is in this case no specific 
transgression of the law, so as to work the divine wrath. We understand 
véuos here again (as in all this argument) to mean the Mosaic law. 
Observe the apostle says od 5 mapdéBaois. He does not and could not 
Say ob 5€ auapria. That would contradict what he so distinctly affirms 
elsewhere. Cf. V.13. He simply affirms again the fact, that he who has 
faith, not being under the law, is under another and totally different sys- 
tem. This prepares him for the conclusion in the next verse. 

The above seems to us the simplest and most natural interpretation of ~ 
this verse. If by vdmos after €or we understand /aw in the widest sense, 
the explanation is difficult, the argument ceases to be clear and connected, 
and it makes the writer guilty of employing the same word yvdyos in the 
same sentence in two widely different senses. Instead of of 3¢, many 
commentators read here od ydp. The argument remains the same, but is 
not so clear. 


V.16. 8a totro: on this account; because the law works wrath and 
can do nothing besides. Note the striking brevity anid force of the 
Greek: on this account, of faith, in order that according to grace. Meyer 
understands kAnpovduo eioiy after 51a rodTo, and KAnpovduor dow after 
tva: on this account (they are heirs) asa result of faith, in order that (they 
may be heirs) according to grace. Others supply other phrases, but with 
the same general force. — tva kata xdptv: the divine purpose in accept- 
ing them as heirs by faith, that it may be according to grace ; not as a 
reward (uc ds), but (Swpedy) as a gift. — ets Td etvat (the end in view in 
all this) BePatay (predicate posit.) rhv érayyeAlav (subj. of elvat): to the 


end that the promise may be sure, firm, secure. — 08 Ta. . . pdvov GAAG 
kat to... “ABpadp (added to maytl ra omépuar: for emphasis and to 


remove all possibility of doubt as to the meaning): mot fo that (seed) 
which is of the law only, but also to that which is of the faith of Abraham. 
The first of these clauses would include the believing Jews; the second, 
all believers, all who have the faith of Abraham, even though not his 
lineal descendants. — &s jpav: who is the father of us all, i.e. of all who 
have faith. 


V.17. KaOads .. . rlOekd oe: as it has been written, I have made thee 
the father etc.: 671 before the oratio recta not rendered. Cited from the 
LXX, Gen. xvii. 5. — xarévaytt . . . Beod: to be closely connected in 


thought w. $s . . . quay, from which it is separated by a parenthetical 


38 NOTES ON ROMANS. 


clause. @¢0%, antecedent incorporated in the relative clause, may be 
resolved thus: karévavti Tod beod Kkatévayti ob emiatevoev: before the God 
before whom he exercised faith. — tot twotrovotvtros tovs vexpods Kal 
KaAdotvtos Kré.: who makes alive, quickens, the dead, and calls the things 
not existing, as if existing ; — words carefully chosen and strictly appli- 
cable; the first clause to Abraham himself and Sarah, the second to their 
descendants. That which follows makes this application sufficiently 
clear. Different meanings have been attached to kadotyros, who calls: 
(1) who commands, utters his command respecting ; so Meyer, Hodge, et al.: 
(2) who utters his creative command respecting; so Thol., Stuart, Shedd, 
and most expositors: (3) who names, speaks of ; so Alf. The last is the 
most common meaning of «adety, and certainly makes good sense. The 
classical scholar will note here the neg. uf where he would expect od. 
The encroachments of wf on od in the later Greek are very perceptible 
in the N. T. 


V.18. 8s: same anteced. as és in v. 17, i.e. "ABpadu. — Tapa w. acc., 
contrary to; ent w. dat., upon, resting upon : so in classic Greek. — eis Td 
yeveo8ar aitoy xré: here with the ordinary teleological force of this 
const. in N. T.: had faith, exercised faith (éwiorevoev), to the end that he 


might become etc. — Kata TO eipnyévov: connect w. yevéoOar in thought : 
that he might become... according to etc. — ottws, thus, so, i.e. as 


the stars for number, Gen. xv. 5; an exact citation of the words in 
the LXX. 


V. 19. Note the omission of od before katevénoev : and not being weak 
in faith (i.e. with a strong faith), he considered etc. — Td eavtod capa. 
Note the reflexive éavrov, which is so rare in N. T.; used here with some 
emphasis. — vevexpwpévov (vexpdw, to make vexpds): made dead, deadened, 
with respect to generative power; in the same sense thy véxpwour, the 
deadness. It appears that this restored generative force continued after 
the death of Sarah, according to Gen. xxv. 1 ff. — ékatovtaérys tov 
(somewhere near, about) tmapxwv (note the frequency of brdpxw in N. T., 
nearly = elul): being about etc.; or the particip. w. concessive meaning, 
though he was about etc. 


Vv. 20, 21, 22. els 8... od StexpiOn (S1a-Kpivw) TH Gmiorig : a continua- 
tion of the thought in v. 19, zot with a weak faith did he regard his own 
body .. . and looking into the promise of God, he did not waver (did not 
doubt) through the lack of faith. — evevvapaby (ev-duvvaydw) : was made 
strong in etc. — mArnpodopnbets (wAnpo-popéw) : being fully assured. — 
Stu 8 ewhyyeArar (erayyéAw) ... morfjoar: that what he has promised he 
is able ( powerful) to perform also: stated as a general truth, as something 
which is always true. — 8d kal &oylo On (AoylCouat) atte cis Sixatooyny : 
wherefore it was reckoned also to (or for) him (as leading) into righteous- 


i F 


CHAPTER IV. 23-25; V. 1. 39 


ness. The «al is not without force. He exhibited remarkable faith in 
God’s promise, wherefore it was reckoned also ; — first the fact of his faith, 
then the result also is stated. 

Vv. 23-25. Application of all this to Christians. — ovdk éypadn (ypddw) : 
subj., the clause 8tt éAoylcOy atta: and the fact that it (his faith) was 
reckoned to him (for righteousness) was not written (was not recorded) on 
account of him alone. — ois (relates directly to judas) pede AoylLer Gar : 
to whom it is about to be reckoned. — tots murtevovew (in appos. w. ois) 
él tov xré.: who rest our faith upon etc.3 or, if we rest our faith upon; 
or, szce we rest etc. The participle may be viewed as expressing simply 
the relation of time, or condition, or cause. Each and all of these ideas 
would be suitable here. — éml (cf. v. 5) Tow éyelpavT... &« vexpav: wpon 
him who raised Fesus our Lord from the dead. Note that the Christian is 
here represented as resting his faith on the same person on whom Abra- 
ham reposed faith; and also that the great, the prominent, fact on which 
his faith rests is the resurrection of our Lord. — 8s (relates to "Incodv) 
mapedd0n (rapadiSwur) Sia Ta KTE.: who was delivered up on account of (or 
because of ) etc. — hyépOy (eyeipw) Sra THv Sixkatwow Hpav: was rarsed on 
account of (i.e. for the purpose of) our justification. 8ixalwois occurs in the 
NT. only here and in ch. v. 18. The ending -o1s denotes commonly, in 
nouns derived from verbs, the acting or doing of that which the verb signi- 
fies: Sicalwors, the act of dinaidw, the act of accounting righteous. $id w. the 
acc. denotes either the moving or the final cause: 6: Ta mapamTdépata, 
because of our trespasses; bia Thy Sikaiwow juev, for the purpose of our 
Justification, i.e. to bring about the act of accounting us righteous. 

Observe how much of the gospel is contained in this one verse. 


Cuap. V. — After dwelling thus far on the subject of rzghtcous- 
ness by faith (Stxatoovvn ex wiotews), —its necessity (i. 18—ili. 20), 
its nature (iii. 2-30), its relation to the law (iii. 31-iv. 25),— Paul 
now presents the certainty of final salvation to those who have 
faith (v. 1-11), and makes an extended comparison of this salvation 
with the ruin through Adam (v. 12-19), which had been, and must 
be, even aggravated by the law (v. 20, 21). 


V.1. Atxaw%évres (emphat. position; stands in close connection w. 
Thy dixalwow)... & whetrews: accounted righteous by faith. This is viewed 
as an accomplished fact. — otv, wherefore ; a conclusion from the argu- 
ment iii. 21 to iv. 25. — eiphvyv exwpev: the reading of Tisch., and 
W — H.; /et us have peace. We cannot possibly adopt this. The state- 
ment of the fact seems the only suitable idea in the connection. The 
transcriber seems here and in other places in the N. T. to have con- 
founded o and w. This might easily be done, as the two letters were 


40 NOTES ON ROMANS. 


probably not distinguished in pronunciation when the earliest MSS. now 
extant were written. We translate therefore, we have peace. So the 
great body of scholars understand it, — Alf., Meyer, Godet, Hodge, Lange, 
Thol., Stuart, Shedd, et al. — mpds tov Oedv: English idiom, with God ; 
strictly, in the Greek idiom, foward God, in relation to God. Though we 
may have anything but peace in our worldly relations, ¢oward God all is 
peace. — 8a xré., through etc., the means by which this is brought 
about. 


V.2. 8 od Kal... éoxfKauey (Exw): through whom also we have 
had. «alis usu. joined thus w. 8v ob. — tiv mpocaywyiyv ... els KTé.: 
access by faith into etc., or our access by faith into etc. (the article signifying 
something well known; or used as an unemphatic possessive pronoun). — 
Tiv xapiv .. . éoryKapev (perf. in form, pres. in meaning, fr. fornmt) : 
this grace in which we stand. Connect eis rhv xdpw tabrny in thought w. 
Thv Tpecaywyhv: access (or our access) into this grace (i.e. into this gracious 
state or condition); 7H miore:, dat. of manner or means. — kavydpela 
(kavxdouat) is in form either indic. or subjunc. We view it as indic. It 
is generally in the N. T. translated, fo glory. If we render it, 40 rejoice, 
we should bear in mind that it expresses a triumphant, an exultant, joy. — 
ér eAmidt: Eng. idiom, zz hope ; Gr. idiom, wfon hofe, as the foundation 
of our exultant joy. — tis 8dé&qs (objective gen.) Tov Cod: upon hope of 
(sharing) the glory of God. Connect this w. 8¢ ob above: through whom 
we have triumphant joy, founded upon the hope of sharing the glory of 
God. All this joy and hope can come only through Christ. 


Vv. 3,4. od pdvov S€é: sc. kavydpeba em eamldi ris Sdins Tod Ocod. — 
Kavxouela év tais OAtperww: we glory in afflictions (or tribulations). ev 
here, not in the sense zx the midst of, but 77, as denoting the sphere, the 
matter, the ground, of the glorying. @Ats occurs often in the N. T., and 
is rendered by several different words ; usu. ¢v7bulation or affection (these 
two with about equal frequency). — tropoviv (imo-uévw): a remaining 
under, endurance, fortitude (Ausdauer, Meyer; la constance, Godet). — 
Soxiphy: a testing, proving ; usu. w. the collateral idea of approval (cf. 
déKmos, approved): probation, R. V.; approval, Alf., Lange; approbation, 
Stuart; experience, Shedd. We prefer the word approval. — Ariba: 
hope, specially the hope mentioned in v. 2, ris 5d&ys Tov Geod. How many 
Christians have learned that they have arrived at the fulness of a glorious 
hope through affliction! 


V.5.  8& Als od Karatcytve: and hope (the hope here described) 
maketh not ashamed, does not disappoint. And this is the only hope that 
never does disappoint and make ashamed. The verb in the pres. tense 
expresses a general truth, that which is always true, in all time, or with- 
out regard to time. — 8rt introduces the reason of the foregoing state- 


CHAPTER V. 6, 7. Al 


ment: decause the divine love has been poured out (ékkéxvtar, fr. éx-x~éw) 
in our hearts through the Holy Spirit which has been given tous. Where 
this love fills the heart, the Christian’s hope never makes ashamed. 
% &yarn tod God may mean our love for God (objective gen.), or God’s 
love for us (subjective gen.), or it may include both ideas at once. The 
second, God’s love for us, is perhaps the most prominent thought (cf. V. 8), 
but should not exclude the other. The one does not exist in the heart 
without the other. Note the word éxxéxvra:,— an expressive metaphor, 
denoting abundance, fulness. — 8a w. gen.: the regular const. in the 
N. T. to denote the mediatorial agency of Christ and of the Spirit. 


V. 6. & is not to be connected w. Xpiords . . . déBavev, but should 
be viewed as repeated, perhaps with emphasis, after do@evav, and should 
be rendered but once, i. e. after ao0evav. W —H. read here et ye, szzce. — 
yap, for, introduces the proof of God’s love, as affirmed in v. 5. The 
sense is the same, if we read with W — H. ef ye, stuce. — bvtav... er: 
while we were yet without strength (ac0evav, gen. pl., fr. aoOevhs, a priv. 
and a8évos, strength): with no ability to help ourselves, —a fact which 
the philosophical and religious systems of Asia and of Greece had failed 
to recognize or suitably to emphasize. — kara katpdv: according to a 
fitting time, in due season. When this fitting time had arrived in the 
affairs of the world, God alone could judge. With this expression, cf. 
Eph. i. 10, efs oixovoutay tod wAnpduatos tav Kaip@v; also 2 Cor. vi. 2, 
kaipo Sextgo. — trip aceBav: 727 dchalfof etc. The question has been 
much discussed whether Christ died zzstead of, in place of, as well as 
in behalf of. It is true that imdp is the ordinary preposition used in this 
connection, and that ayri is never used thus; yet the idea of substitution 
is distinctly expressed in Matt. xx. 28, and Mark x. 45, Avtpov av7l moAAGv; 
also in avridutpov irép mdytwv, I Tim. ii. 6; also in the idea that Christ 
gave himself as a sacrifice to God, Eph. v. 2; that he was a propitiation, 
Rom. iii. 25, 1 John ii. 2, iv. 10. — doeBav (aoeBhs, fr. a priv. and o€Boua, 
to revere, to reverence): persons without reverence, ungodly. He died for 
those who were not only weak and unable to help themselves, but also 
without reverence towards him, impious. This presents the divine love 
in a most striking light. The writer dwells on the thought and amplifies 
it in vv. 7, 8. 


V.7. “To set forth in a light altogether exceptional the character of 
the love attested to humanity in this death of Christ, the apostle com- 
pares the conduct of God in this circumstance with the most noble and 
the rarest proofs of devotion which the history of the human race pre- 
sents, and makes us measure the distance which still separates these acts 
of heroism from the divine sacrifice.”” (Godet.) This illustrative character- 
izing (erlduternde Charakterisirung, Meyer) of the divine love, in dying 
imtp aocBav, is introduced by yap... yap epexegetic. (See L. and Sc.; 


42 NOTES ON ROMANS. 


also Robinson.) Perhaps the force of yap may be better appreciated by 
dwelling on the preceding statement and repeating it, somewhat in this 
way: This death of Christ for ungodly men was an act altogether unex- 
ampled; for scarcely in behalf of a righteous man will one die; for in behalf 
of the good man perchance one even dares to die. According to Meyer, also 
Chrys., Theod., Theophyl., Calvin, Beza, et al., no contrast is made 
between Sixalov and rov ayalov, but both are contrasted with doeBav. 
The first sentence begins with méais, scarcely; the second admits the 
possibility ; then comes the amazing contrast in v. 8. According to 
Jerome, Erasm., Luther, Melanch., both d:xatov and ayafod are neuter 
(pro re justa ; um des Rechtes willen, um etwas Gutes willen). The pre- 
vailing interpretation now is to understand both as masc.; to take 8i«alov 
in the usual sense, ~7ghteous or just, 1. e. a strictly righteous man ; and Tod 
aya0ov in the sense, the good man, the benefactor (the man who has been 
kind and has actually conferred favors). This interpretation does no 
violence to the meaning of the words, and seems altogether the most 
simple, natural, and forcible. So Alf., Godet, De Wette, Thol., Olsh., 
Stuart, Hodge, Schaff, Shedd, et al. The emphat. posit. of irép rod 
&ya0ov strongly favors this interpretation. 


V.8. The great contrast to human devotion and love. — cvvierynow : 
pres. tense, indicating what is ever true, —Tijv éavtod aydrynv: Ais own 
love. The classical scholar will note here the emphatic word éavrov. — 
cig Hpas: belongs, says Meyer, w. ouvlctnow. Why? Why with ovv- 
tornow rather than with tiv... ayamrnv? Why not with the whole clause, 
as the order of the words indicates? — 8tt: 2 that, in view of the fact 
that, seeing that. — érv... huev: while we were yet sinners: more direct 
and personal in its application to us than émép aceBav, v.6. Note how 
closely the conceptions 6 @eés and Xpiords are united in this great trans- 
action; how completely the oneness, and yet the distinctness, of the two 
are presented. 


V.9. moAAG ody paAAov: mzch more then. If God exhibited his love 
towards us in so remarkable a manner while we were yet sinners, much 
more, for a much stronger reason etc. If the greater exhibition of love 
has already actually been made, with how much more certainty may we 
expect the lesser; —the argument a fortiori. — Sixawbévres: made or 
accounted Sika, righteous. — viv: now, in contrast with our former con- 
dition. — év T@ aipatt adtod: 7 his blood, — connect in idea both with 
what precedes and with what follows. — c@Onodpela (cd (w) ... amo TiS 
dpyiis: we shall be saved from the wrath, i.e. from the impending wrath of 
God against the ungodly. — 8 attod: through him, i.e. through the 
intercession of the risen and exalted Jesus. Cf. év 7H (wh avrod, v. 10. 
Observe, both in this verse and in verse 1, the particip. dicaw@évres is in 
the aor. tense; denoting an accomplished fact, not a progressive work. 


CHAPTER V. 10-12. 43 


We who have faith have been accepted as righteous once for all. Our 
sanctification, expressed by Gy:os and its derivatives, may be represented 
as progressive. 


V. 10. The apostle dwells on the leading thought of the preceding 
verses, presenting it ina varied form. The thought is fundamental in 
Christianity. He labors to clinch the nail. — éx@pot, exemies, expresses 
both ideas, “ating and hated. The latter seems to be more prominent 
here. The word modéuiol, public enemies, so common in classic Greek, is 
not found in the N. T. — karndAdynpev (kat-adAAdocow) TO Vew: we became 
reconciled to God, i.e. our condition was changed (see L. and Sc. aAAdoow 
and karaAAdoow), and we entered into new relations, by virtue of which 
our enmity to God, and especially his enmity to us, were completely 
removed. — 81a tot Oav— xré. Note that the apostle does not say through 
his Son, through his life, or his teaching, or his faultless example, but 
through the death of his Son. — waraddayévtes: being reconciled, —an 
accomplished fact; the old relations of enmity having been changed for 
those which are entirely new. — év Ty fay atrod: 27 zs /ife ; in the fact 
that he lives and intercedes, —a fuller expression of the thought contained 
in 80’ avTod, Vv. O. 

V.11. Yet another fact; another expression showing the fulness of 
the apostle’s conception. — od povov $€: the grammatical const. is made 
simplest by understanding kataAAayévtes, and not only reconciled, but also 
rejoicing etc. So Meyer,etal. Yet the majority of commentators under- 
stand é€ouévy w. kavxémevor, and read thus: and not only (so), not only is 
all this which has just been stated true, du¢ we rejoice also etc. See note 
on Kavxéucba, v. 2. — vy Te ew: 72 God, in the assurance that he 
loves us, that we are accounted righteous, that we are reconciled to him 
and shall be saved, — the chief joy of the Christian, yet a joy unintelligible, 
impossible, to the unconverted man. This joy of the Christian can come 
only 8:a Tov kupiov juav “Incod Xpicrod. — viv: now, at the present time. 
The reconciliation is not something merely in prospect, something hoped 
for, but a present possession and joy. Inv. 9, viv is contrasted with a 
previous time; here with the future. 


Vv. 12-19. — A comparison of the salvation in Christ with the 
ruin through Adam. 


V. 12. Awa totro. Meyer understands this as a conclusion from 
verse 11. Therefore, i.e. from the fact that we have received through 
Christ the reconciliation, and the certainty of salvation. The majority 
understand it as a conclusion from the entire preceding argument of the 
chapter. — déomep introduces a dependent sentence, which is not followed 
by a regularly constructed principal sentence. At what point the thought 


44 NOTES ON ROMANS. 


of the principal sentence begins is not certain. Meyer compares the 
structure with Matt. xxv. 14, 1 Tim. i. 3, where the comparison only is 
formally expressed; that which is compared is left unexpressed. In the 
passage before us, he considers the thought of the principal sentence to 
begin with 8s éorw rimos Tod wéAAovTos in verse 14. This is the view of 
Calvin, Thol., et al. The majority of commentators, however, view the 
structure as unfinished, and the sentence as begun anew in v. 18. So 
Godet, Stuart, Hodge, Schaff, Shedd, et al. — 8 évds avOpadmov: through 
one man. “Paul does not mean that sin entered the world by Adam, 
exclusive of Eve: by the man, in distinction from the woman. He employs 
the term ‘man’ as it is employed in Gen. v. 2, to denote the human 
species, which God created bi-sexual, in two individuals, male and female.” 
(Shedd). — 4 apaptia, 6 avaros: the generic article; siz, death (natural 
and spiritual). — kal ottws eis wavras... SeAAGev: lit. azd so death passed 
through into all men. How all this took place is a question much dis- 
cussed, and very differently answered by different schools of philosophers 
and theologians. The teachings of the Bible have mainly to do with the 
fact and the remedy. — éf @ (for that,. because ; the old interpretation, 
zi guo, in whom (i.e. Adam), is now generally abandoned) wavres tipaprov 
(aor. of Guaptavw): for thatall sinned. Observe it does not say, dy whom, 
or 77 whom (meaning Adam), al/ sinned. This idea, so often associated 
with the expression, is not suggested by é¢’ @ (ém) &). What, then, is the 
statement of the verse and the contrast which follows? Simply this: 
Through one man, sin (with all its consequences) extered the world ; 
through one also the remedy for sin. The question, ow the entire race 
became involved in the consequences of the one act of the one man, is 
not discussed by the apostle. The fact alone is affirmed. Godet well 
remarks: “In the revelation given to the apostle of the system of salva- 
tion, this mysterious connection was supposed, but not explained” (“ sup- 
posé, mais non expliqué’”’). Is it necessary or profitable for us to go 
beyond what is revealed? 

In respect to the grammatical structure of the sentence, we venture to 
make a suggestion. The verbs of the sentence, eio7AGer, SiAAPEv, Huaptor, 
are all in the aorist tense. Now, if we view these aorists as guomic, — 
a use which Winer indeed denies in N. T. Greek, but which Buttmann, 
rightly we think, affirms, — perhaps the thought of the verse may be 
expressed thus, as a general truth without regard to time: Zhrough one 
man sin enters the world: through sin, death; and so death enters into all 
men, because all sin. We have thus a statement of the facts, and the 
sequence of those facts. For the force of the gnomic aorist, see Butt. 
N. Test. Gram. p. 201 ff.; Had. 707; Good. § 205. Cf. Buttmann’s view, 
p. 202, of the doctrinal statement in Rom. viii. 29, 30. As the guomic 
aorist is freely interchanged with the present (Had.), may we not view 


GHAPTER™ V..if3,/14. 45 


fjuaprov in iii. 23 as a general truth, —a// sin, and come short of the glory 
of God ? 


V.13. ydp: and this is true (that death entered, and still enters, into 
all men ; because all sinned, and still sin), for etc. The confirmatory fact 
is contained in vv. 13, 14. — dxpt... vépou: zztil the (Mosaic) daw; i.e. 
amd ’Adau wéxpt Mwicéws, from Adam to Moses. — apaptia Av (impf , 
continued state) év Kécpw: siz (introduced into the world by one man) 
was (continued) in the world. Note that auapria, in v. 13, is without the 
article. Does this indicate that the conception of sin was less clearly 
defined during this period? kécu@ has nearly the force of a proper name, 
and hence is often without the article. Win. p. 123. — aGpapria 8 otk 
éAoyeirar (€AAoydouat, ev, Adyos). This verb occurs nowhere else, except 
in a Greek inscription given by Boeckh. In Philemon v. 18, we find 
éAAdya, from éAAoydw, same derivation. The root-meaning of éAdoyetrat 
seems to be clear, 7s reckoned (AIlf.); 7s taken into account (wird in Rech- 
nung cebracht, Meyer; cf. Aoyi(erat, iv. 4). With ovn, zs zot reckoned, ts 
not taken into account, is not imputed (a less exact rendering). — pi dvros 
vénou: when there is no law, or if there is no law. But the question 
arises, by whom is sin not taken into account? Some would answer, by 
the sinner himself. So Augustine, Ambrose, Luther, Melanchthon, 
Calvin, Beza, Stuart, Thol., et al. Meyer understands it, sz zs not taken 
zto account (for punishment, on the part of God; zur Bestrafung, und 
zwar von Gott). So Alf, De Wette, Beng, Olsh., et al. It is not diffi- 
cult to view the statement in both ways: szz zs not reckoned, is not taken 
into account (by the sinner), zf there zs no law; or, sin ts not taken into 
account (for punishment on the part of God), zs xot imputed (to the sinner 
of God), when there is, or if there ts, no law. May not both ideas be 
included in the general statement? Is it necessary to limit the thought 
entirely to either one of these aspects? We think not. The further 
question arises here, what is the meaning of vdéuov in the last clause of 
the verse? Does it mean law in the widest sense ? or does it mean here, 
as in &yxpt vduov, the Mosaic law? “Meyer understands the latter, and 
translates it with the article, the law (das Gesetz). It is by many under- 
stood in the former sense, /aw, law in general. 


V.14. add, yet (though sin is not taken into account). — éBactAeverey 
(emphat. posit.) 6 @4v-, death reigned. — Kai ém\ todbs Kré. (added to show 
the universality of the reign of death): even over those who had not sinned 
after the likeness of Adam’s transgression (i.e. in the same manner in which 
Adam had sinned). — éml t@ opormpare (cf. note i. 23) Tis mapaBdcews 
(object. gen., Meyer; subject. gen., Hofm.: it may be viewed either way; 
cf. vi. 5). Though account was not taken of sin, yet death reigned over 
all, — a proof that sin was in the world. — péexpt Motoéws = &xpi vduov. 
— 8s éori rimos Kré.: who is a type, a pattern etc. The German word 


46 NOTES ON ROMANS. 


Vorbild is more expressive. — Tod pé\dovtos: of the one adout to be, of the 
future (Adam): future, as viewed from the time of Adam; hence we may 
translate, of him who was to come. 

V.15. GAN ody. . . xXapiopa: lit. but not as the fall (the fall-aside), so 
also the free gift. Though Adam and Christ stand, each at the head of a 
long line, related to each other as type and antitype, yet how different are 
the two facta,—the one the mwapdrrwya, the other the xdpioua. In v. 14 
mapaBdoews is fr. wapa-Balvw, to transgress, to go aside; V.15, TapamTwpa, 
fr. mapa-nimtw, to fall aside. The ending —pa, in substantives derived from 
verbs, denotes the vesz/¢ of an action: mapdwrwya, the result of rapa-rirrw; 
xdpiopa, the result of xapiCoua, to do or show a favor or kindness gratut- 
tously ; Lat. gratificar?. The common logical order of a sentence would 
be, first oftws w. its member, then ws w. its member. Thus: Aut the 
gracious gift is not like (so as) the fall. Paul adopts the order in which 
each occurred, and presents each pointedly with a strong contrast. — 
ei ya2 xré. (the two, the fall and the gracious gift, are not alike): for if 
by the fall of the one the many died (or, viewing a@mé@avoy as gnomic aor., 
the many die). — WoMA@ paddov cannot mean mzch more in number; that 
would be an impossibility. Does it, then, denote degree? Thus: much 
more (in degree or in quantity) dd the grace ... abound. So Erasm., 
Calvin, Beza, Alf., Godet (/e degré d’extension), et al. We cannot adopt 
this view; but, instead of it, the more usual one, much more,—in the 
logical sense, “the logical plus,” multo potius, the argument a fortiori, for | 
a much stronger reason, much more signally. So Chrys., Theodoret, Meyer, 
Hodge, Stuart, Lange, et al. — 4 xdpis Tod Ocod: the grace of God, the 
source of the gift ( Swped). %...% denotes that which is well known. — 
év xdpitt . . . Xpiorod: 77 (the) grace that of the one man Fesus Christ. 
Does this clause describe 7 dwped, or éwepicaevoev? It makes good sense 
viewed either way, and commentators are divided in opinion. Need we 
separate it in thought from either? May we not, as in so many similar 
instances, connect it with both subject and verb? — ot wodXol, che many, 
the long line at the head of which stands the one man, the offender, Adam; 
Tovs trodAots, the mary, the long line at the head of which stands the one 
man, the deliverer, Jesus Christ. How many, and who, are included in 
the rovs moAAovs, we learn from the important words, of... AauBavorTes, 
in verse 17. — eis Tovs moA-: not simply fo, or unto, but z7/o, i. e. into 
their hearts. 


V.16. Another contrast. Td Sépynua, sc. eoriv. The sentence is the 
same in const. with the first part of v. 15, odx @s ... ofrws Kal KTE., 
except that oftws nal is omitted before 7d dépnua; and not, as through one 
having sinned, is the gift: 7b dépnua, the result of giving, the thing given: 
7» xdpioua, the result of xapiCouat, the gracious gift: Swpea, apparently 
synonymous w. dapov, the generic word for gift, Lat. donum. — vd pav yap 


CHAPTER V. 17, 18. 47 


Kpipa ... 7d 8 xdptopa xré. (Meyer understands éeoriy): for the judgment 
ts (or proceeds, Godet va) from one into condemnation, but the gracious gift 
Srom many trespasses (many instances of falling aside) into justification (into 
the result of Sixcaidw, fo account righteous). The contrasted words are 
7) kplua...7d xdpioma... eb Evds... ke TOAAGY... eis KaTdKpiua... 
eis Sixalwua. It is a question whether évds (after ¢&) is masc. or neut. ; 
usually viewed as masc., like 5¢ évds auaprfjs-. Again, moAAGy may be 
masc., from the trespasses of many (but is usu. viewed as neut.). It seems 
more natural to supply the same word (éotiv) w. dépnua, xpiua, xdpiopua: 
yet the latter part of the verse is often translated in the past tense, the 
judgment came etc. 


V.17. yap: (And these two contrasts in vv. 15, 16, are certainly true,) 
for etc. “If a feeble objective cause, without personal appropriation on 
the part of those interested, has been able to found a kingdom of death, 
for a much stronger reason one may be certain that an objective cause, 
more powerful still, and individually appropriated, will be capable of 
founding a glorious kingdom of life.” (Godet.) — €Bacthevoev, reigned, 
became king (Good. § 200, Note 5, (4); Had. 708): Bactketoovow, will 
reign, will become kings. — wokk@® paddov: as in v. 15, the logical plus. 
— oi w. AapBavovtes: those who receive: pres. particip.: the statement of 
a most important general truth. There is no promise to any others than 
to those who receive etc. — tiv wepieoetav corresponds to émepiccevcer, 
v. 15. — Tis xaptros: the article may be viewed as generic, the abun- 
dance of grace ; or as denoting something well known, the abundance of 
the grace. We prefer the latter, of the grace; same idea, more briefly 
expressed, as 7 xdpis Tod Oeov, verse 15. — Tis Swpeds, here defined by 
THs Sikatortvys, of the gift of righteousness ; in Vv. 15, w. the article alone, 
the (well known) gift. Note that, to the believer, not only the grace of 
God is imparted, but also righteousness as a free gift; and both in over- 
flowing abundance (rhy mepiccelav). — &v ton, w. Bartdetcovow. — did 
Tov évds “Inoot Xpiorod: through the one Fesus Christ (antithetical to 
81a Tod évds above, through the one not named, but well understood). 

An air of rapturous triumph pervades the closing part of this verse. 


V.18. See note on écmep, v. 12. — dpa (postpos. in classic Greek) 
otv: a frequent combination in the style of Paul, but not elsewhere in 
N. T. So then: aconclusion from what precedes (&pa), and a resump- 
tion of the sentence which was begun in v. 12 (ody). The construction 
is the most condensed possible, the verb in both members being omitted. 
Grotius, Winer, Alf., Meyer, et al., supply only a verb (aréBn, or evéeveTo) 5 
yet the connection suggests something more, as in R. V., — the judgment 
came ,..the free gift came. So B. U., Hodge, Stuart, et al. Or we may 
here again put the statements in the form of general truths, which they 
undoubtedly are: thus, — the judement (1d xplua) comes... the free gift 


48 NOTES ON ROMANS. 


(rd xdpioua) comres. — It is not certain whether évds is better viewed as neut. 
or as masc., through one trespass (one instance of falling aside), or through 
the trespass of one. The former (through one trespass) is more probable ; 
as the latter idea (through the trespass of one) is expressed in v. 17 w. 
the article, in the form 7¢ Tod évds mapamTépat:. — eis TavTas avOpdtrovs. 
How shall we render this? If we say 70, or unto, all men, in the sense 
up to, or even TO (and no farther), this certainly is not the meaning. If 
we Say om, or upon, all men, the general idea is correct; but this relation 
would be expressed more properly and exactly by émi w. the acc. Why 
may we not render it, as we so often render eis w. the acc. denoting 
persons, ixto the midst of? The idea would be correct, and the exact 
force of the prep. would then be shown. — eis w. katdxptpa and w. 
Sixatwoww {w7js: the end in view, that into which the attention is directed, 
into which one is tending, and the result reached. If the sentence is 
viewed as a general truth, we may say, many are now moving forward 
into that which is indicated, and many have already reached the result. 
We may render the entire sentence thus: So then, as through one trespass 
(the judgment comes) into the midst of all men (leading) into condemnation, 
so also through one act of righteousness (the free gift comes) into the midst of 
all men (leading) into justification of life. ‘The conditions under which the 
first and the last statements are fulfilled we learn elsewhere. The judg- 
ment enters into the midst of all men, leading them with certainty into 
condemnation, if no deliverer, no saviour, appears. The free gift enters 
into the midst of all men, leading them into justification of life if they 
receive the abundance of the grace and of the gift of righteousness 
(v.17). Alas, that so many forget or reject this condition! — Stxalwors. 
Cf. note, ch. iv. 25, eis din- (wijs, into justification of life, i.e. into the 
act of accounting (us) righteous, an act which assures (us) of life. 
Sixatwua, the result of d:xadw, cf. ch. ii. 26, 1.32. Sixaoodvy is the abstract, 
righteousness, and occurs much oftener than either of these words. Cf. i. 17, 
note in fine print. — With our rendering of eis, cf. the Vulgate zz w. the 
acc., not zz w. the ablat.,—thus: zz omnes homines, in condemnationem, in 
justificationem vitae. So also the version of Wiclif: 7 to alle men, in to 
condempnacioun, in to justifiynge of lif. 


V. 19. A recapitulation and summing up of the whole argument, 
vv. 12-18. — yap, a confirmation particularly of v. 18. — @omwep .. . 
ottws Kal: unlike the éo7ep in v. 12, which has no correlative clause, 
we have here a complete sentence. — katertd@noav (I aor. pass.), KaTa- 
craljcovra. (fut. pass.), fr. Kabliornus: became established, will become 
established. In the one case, the certainty became determined in the very 
beginning of the race; in the other, it will be determined at the Big end, 
when all the redeemed shall be gathered in. — ot woAdol, ... of odAcl: 
the many . . . the many. These words direct attention dip to the vast 


CHAPTER: V. 20, 21; VI. 1-14. 49 


multitude in each case. Who are included in the second of toAAol we 
learn in of. . . AauBavovTes, v. 17. 

“Two historic facts control the life of humanity, — the condemnation 
which kills and the justification which makes alive. These two grand 
facts rest upon two moral individual acts, — an act of disobedience and an 
act of obedience.” (Godet.) 


Vv. 20, 21. The comparison of Adam and Christ is finished; but mid- 
way between the two, in this far-reaching view of the human race, stands 
the Mosaic system, the law. This is something which the apostle could 
not pass over in silence. What position does it occupy in the religious 


history of mankind? This is the point before us. — vépos, the aw, often 


in N. T. without the article. Win. p. 123. — mapevofAGev (map-es-Epxouat) : 
came in by the side. By the side of what? tH Guapria, by the side of sin, 
which was already in the world. — tva xré.’ Does this mean, 7 order 
that, the purpose, the end in view, ¢e/éc ; or so that, the result, eAbatic ? 
The former is the view generally held, and confirmed by the construction, 
mwAcovdon, Subjunc.: 72 order that the trespass (the one spoken of in all 
this paragraph, the original trespass, that of Adam) might abound still 
more, i.e. by the constant growth of trespasses added to it. mapdrrwua 
denotes an actual trespass of a given commandment, or @ falling aside in 
the-view of an express commandment, a particular sin. It is therefore a 
concrete noun. auapria, s7z, is either abstract, sin in general; or concrete, 
a particular sin. The statement here is: Zhe law came in by the side (of 
the sin which was already in the world) 72 order that the trespass (that of 
Adam) might abound still more (by the constant addition to it of other 
trespasses; thus showing, in the providence and plan of God, the neces- 
sity of the one to come, and preparing the way for the Redeemer). — 
ob 8 Kré.: but where sin abounded (éwdedvacev, was wA€ov, more), grace 
abounded over and above it (imepewepiccevoer, was bwep-wepiaads, over and 
above abundant). — Wa w. Baoitedoyn: Sormep correlative w. ottws Kal: 
7 Guaptia, % xapis, antithetical: 2 order that, just as sin reigned (became 
king) in death (év t@ Oavdtw, the realm in which sin was king), so also 
grace might reign through righteousness (leading) into life eternal through 
Jesus Christ our Lord. Sa "Inocot. . . mpav belongs w. the whole state- 
ment beginning w. 4 xdpts BacwWeton. “These last words, through Fesus 
Christ our Lord, are the final echo of the comparison which has formed 
the subject of this passage.” (Godet.) 


Crap. VI.—Cuap. VIII. — Up to this point the topic has been, 
CHRIST OUR RIGHTEOUSNESS (dtxacoovvn) : in these three chapters 
the topic is, CHRIST OUR SANCTIFICATION (dysacpds). 


Cuap. VI.—vv. 1-14. Continuance in sin that. grace may 
4 


50 NOTES ON ROMANS. 


abound is opposed to the idea of our fellowship with Christ, into 
which we were publicly introduced through our baptism. We are 
dead to sin and alive to Christ. — Vv. 15-23. The fact that we 
are no longer under law, but under Christ, gives us no freedom 
to sin. 


V.1. Tt ody épotpev; What then (in view of what is said in ch. v. 20, 21) 
shall we say ? — érupévopev: of the three readings, émévoper, pres. indic., 
émimevoouer, fut. indic., and émmévwpev, pres. subjunc., the last is best 
attested, and adopted generally by the most critical scholars. How then 
shall we understand it? As deliberative subjunc., may we remain etc.; 
or as hortatory, (shall we say) let us remain etc.? The former is usually 
preferred; the latter, however, is forcible, and is a much more frequent 
meaning of the Ist pers. plur. subjunc. — tH a@paptia: dat. of relation, 
a freq. const. in N. T.; to remain in sin, i.e. not to abandon sin. — twa 
H XGpis wAcovdoy : 27 order that grace may abound, may become mhéov. 
The entire question is naturally suggested by the last part of ch. v. 20. 


V. 2. pi yévouro: cf. iii. 4, note. — oftives: cf. i. 25, note: we who, 
since we, in view of the fact that we etc. The absurdity of remaining in 
sin is here strongly set forth. — amedvopev (arodvjokw) TH apaptia: dat. 
of relation, as above. — {qmopev ((dw): the opposite of ameOdvouev: hence 
preferred here to the fut. of émmévw: év adh, in it, in the midst of it (not 
simply the dat., in relation to it). The acceptance of Christ as our Lord 
implies a death to our former master. Our relations are all completely 
changed, and we cannot at the same time serve two masters. ow shall 
we longer etc., implies the impossibility. 


V. 3. 4: ov (if you do not acknowledge the fact of your death to sin). 
— ayvoeire Sti: are you ignorant that etc. An appeal to their knowledge. 
It implies that they already understood the moral significance of the ordi- 
nance of baptism. — cot... “Inootv: all we who were baptized into Christ 
Fesus (i. €. into an acknowledgment of Christ as our Lord, our Redeemer, 
our future Judge). — eis tov Odvatov Kré., were baptized into his death (i.e. 
into a recognition of his death, with all that it signified). “The act of 
faith implied and expressed in baptism, is receiving Christ as our sanctzf- 
cation as well as our righteousness.” (Hodge.) 


V. 4. cuveradnpev (cvy-Odrtw) ... atta: we were buried therefore with 
him. — 814 tot Barticpatos cis Tov Odvatov: through the baptism into his 
death (a repetition in a substantive form of the clause, we were baptized 
into his death), presented as the means by which, or the manner in which, 
we were buried. — tva ... meptrarhowpev: (all this took place) Zo the end 
that... we may walk etc. — domep HyépOy (eyeipw) KXpiords .. . ows 
Kal jpeis Kré., as Christ was raised from the dead... so we also etc. — 8a 
Tis S6&ys Tot watpds: through the glory of the Father. % 86¢a, spoken of 


CHAPTER VI. 5-7. 51 


God, may mean “the sum of all his. perfections, or any one perfection 
specially manifested” (Hodge). In other passages, Christ is said to have 
been raised by the ower of God (dia rijs Suvduews, ek duvduews), 1 Cor. 
vi. 14, 2 Cor. xiii. 4: through the glory of the Father, naturally means 
. through the glorious exhibition of his power. — éy KatvoTyTe Lwfis: 
in newness (the emphasis is on this word) of /f (i.e. manner of life). 
Cf. 2 Cor. v. 17, ef tis €v Xpior@, Kawh Ktlois Kré. 


V. 5. eb yap cvpputo xré.: For (a confirmation of what has just been 
said) 7f we have become grown together (united as if by growth) wth the 
likeness of his death (so Chrys., Calvin, Thol., Olsh., De Wette, Meyer, 
Alf., Hodge, Shedd, et al.); or grows together with (him) by the likeness 
' of his death (so Erasm., Grot., Godet, et al.), 2 the likeness, or in respect 
to the likeness (Stuart, Lange). The first is the most exact rendering : 
ciupuro: (fr. ody and ¢bw, not putetw, to plant), grown together. — &dda 
(emphasizes the conclusion) kal. . . éodpeOa: on the other hand (or in 
turn) we shall be also (united as by growth with the likeness) of his resurrec- 
tion. ‘That this has no reference to the future resurrection of the body, 
but to our newness of life here on earth, is plain from v. 4. 


~V~. 6. totto ywdokovtes: knowing this. The particip. here suggests 
not simply time, but also cause: sizce we know (know by inward experi- 


ence) Z4zs. rovro here points to what directly follows. — 6 madatds qpav 
&v8pwiros : our old man (human being, human nature before our con- 
version). — cvvertavpo0yn (cvoravpdw) : was crucified with (him). CE. 


vv. 3,4- All this indicates no slight, or imperceptible, or gradual, change 
of the entire character within. Paul’s opinion of a genuine conversion is 
very clear and pronounced. — tya katapynOq (1 aor. pass. subjunc., fr. 
Karapyéw) KTé., expresses the object, the end in view, of this crucifixion, 
in order that the body of sin might become dpyds, inoperative, powerless 
(“annulled as far as regards activity and energy. The word occurs — 
25 times in Paul’s epistles; elsewhere only in Luke xiii. 7, Heb. ii. 14. 
It does not appear to signify absolute azzhzlation, but as above.’ Alf.). 
To TGua THS apaptias, the body of sin, i.e. the body belonging to, con- 
trolled by, under the dominion of, sin; the sinful nature. Paul might 
have said 7b oc@ua Tis capkéds (as in Colos. ii. 11), or simply 7 capt: but 
the notion of 7 auapria suits the connection better, and the metaphor in 
ouvectavpodn is more perfectly carried out by using 7b céua. — Tod pyKére 
SovAevery x7é. (in close connection with the preceding clause), Zo the end 
that we no longer serve sin (continue as slaves to sin). The expression 
presents sin under the figure of a master. 


V.7. © yap (a confirmation of Tod unkéri kré.) AtroPavayv Kré.: for he 
who died (as above described) has been accounted righteous (and removed, 
separated) from sin (viewed as master). Through our death, and burial, 


52 NOTES ON ROMANS. 


and resurrection to a new life, our allegiance to the old master is brought 
for ever toanend. We are now accounted Sika (cf. ch. v. 1); and owe 
allegiance to another. This is all which the verse asserts. It does not 
assert that we are already réAewox (perfect). 


Vv. 8,9. 8€, continuative (metabatic), and, introduces in the same line 
another thought: et dmeOavopev .. . murtevopev Ett Kré., — simple suppo- 
sition, and here the supposition of that which is above given as a fact; 
if we died with Christ (cf. v. 2), we have faith that we shall also live with 
him, have life in connection with him (cf. Gal. ii. 20, (@ 5 odKér: eyo, Gi 
5& év euol Xpiords: Rom. viii. 1, 2, 10, etc., ev Xpior@ *Inood: Xpiords ev 
iuiv), live with him here in this world and hereafter. — ciSdres (particip. 
causal as well as temporal): szzce we know. Cf. ywaéonortes, v. 6, we 
have faith . .. since we know etc. — ovkére Grobvyoke . . . Kuptever 
(xuptevw, to be kbpios): pres. st. fut., a general truth: #0 longer dies... is 
no longer kbpios with respect to him, is no longer master over him (verbs of 
ruling take the gen.). 


V. 10. Confirmation of the preceding: 8 ydp améBavev. . . & 8 fy. 
In each clause, 6 may be cognate accus.: for the death that he died... but 
the life that he lives (lit. for what he died, or that which he died... what he 
lives, or that which he lives); or 6 may be accus. of specification, as fo 
what, as to the fact that. The former as a grammatical explanation seems 
preferable. — Tq apaptia (dat. of reference) améBavey ébarag: he died in 
relation to sin once for all. The question naturally arises, what can this 
mean? It certainly cannot mean that our Lord himself sinned. Yet he 
was in a world of sin, surrounded by it, and suffering from it, — who can 
tell how much? By his death all this was changed. Sin could no longer 
reach him after his death; so that it might be said, he died to zt, or in 
velation to tt, he died to its power. Other interpretations, as he died to 
expiate sin, or he died to destroy tts power, though truthful ideas, seem to 
force the meaning of the dat. case. — £9 To Oem (again a dat. of reference 
or of relation): Ae lives unto God. This dat. and the preceding mutually 
aid in understanding each the other. Christ sustains no longer any such 
relation to sin as he sustained in this world. That relation is broken off; 
the relation to God remains unchangeable. This is all which the verse 
asserts. We are not to draw the conclusion that Christ did not, in one 
sense, live to God while in this world; but only that the former relation 
to sin is at an end; that the relation to God, in a new and exclusive sense, 
abides. Cf. John xvii. 1, 2, ff., for a fuller explanation of the relation 
which Christ now sustains to God. 

V.1t. The application of v. 10, ottws Kal tpets Kré., so do ye also 
(in like manner with Christ) comsider (account, reckon) yourselves to be dead 
to sin (in relation to sin), but alive to God (in relation to God). All this can 


CHAPTER VI. 12-14. 53 


be understood and realized only by the aid of the last and emphatic clause 
of the verse, é€v Xptote *Inoot, in Christ Fesus, as the element in which 
we have the new spiritual life. Since we live zz him, we sustain the 
same relations that he sustains. — Aoyl{erGe (imperat.), a frequent word 
_in the writings of Paul. Cf. ch. iv., where it occurs II times. 


V.12. Md odv Bacthevéta xté.: Therefore (thus accounting yourselves) 
let not sin reign (continue to reign as king). No allegiance to sin can be 
acknowledged or allowed. — év T@- - - copatt: 727 (the strict local mean- 
ing) your mortal body. Though still in the body, which is subject to 
physical dissolution, reckon yourselves as dead to (the former master) 
sin and alive to God. Let the former master no longer continue as king 
(BactAreds). — eis Td HraKovew (pres. infin. denoting continuance or habit) 
KTé.: so as to continue to obey its lusts (émiOvptas, inordinate and sinful 
appetites ; av’rov refers to cdpartt). 


V. 13. pySt tapiordvere (rap-ctdvw = tornut, pres. imperat., con- 
tinued, habitual action) Ta péAy dpav; and do not present your members. — 
&rha, (as) cveapons, particularly military weapons, and those of the heavy- 
armed soldier, the hoplite: d8uxlas, delonging to injustice, unrighteousness: 
Ti auaptia, dat. of interest (dat. comm.), zz2fo siz, or for siz. In choosing 
the word éAa, the metaphor is carried out. Sin is presented in Baot- 
Aevérw under the figure of a king. This king is carrying on a warfare 
against righteousness, and makes use of armor, érAa. — GAAG trapacTy- 
oarte (I aor. act. imperat., fr. rapiotnut) EavTods TO Oe: but present your- 
selves (as an accomplished fact, once for all) to God. — aoe ex vexpav 
tovtas : as if alive from the dead, as those who have risen from the dead 
and are now alive. — kal rd péAn dpav Kré.: and your members (as) heavy 
armor of righteousness to God. 


V.14. The conclusion of this argument. apaptia yap... Kuptevoet, 
for sin shall not be nbpios in respect to you, or over you, shall not be your 
lord: od yap éore... xapty, and this is confirmed by the fact that ye are 
not under the law but under grace.(imwé, under, in the sense subject to). The 
law imparted to the inner man no power to resist sin; it only revealed to 
him his actual sinfulness and helplessness. Grace implies reconciliation 
with God, joy in view of his love, the possession of his Spirit, and the 
needed strength to fight victoriously against sin. The renewed man is 
under this system. 

“The discussions as to whether vdéuos is the moral or ceremonial law, 
and as to whether we are bound by the former, are irrelevant here.” 
(Alf.) The apostle regularly uses the word vdéuos of the entire Mosaic 
system. 

The question naturally arises, why did Paul think it necessary to develop 
so elaborate an argument in proof of that which is so familiar to every 


54 NOTES ON ROMANS. 


Christian man now? It appears that many of the first converts to Chris- 
tianity, from the idea that they were no longer under the law, were led 
into improper liberties, into improper indulgence of the animal appetites. 
See 1 Cor. v. and vi. It was of the highest importance that such ten- 
dencies should be checked at once, and that the true nature of Christian 
liberty, the true position of the Christian while in this mortal body, should 
be distinctly defined and understood. 


Vv. 15 -23. — The power of the new principle of sanctification to 
deliver from sin. 


V. 15. Tt ov; sc. éoriv: What then (is the inference, the conclu- 
sion) ? — apaptqoa@pev, Stu x7é. Not a mere repetition of émmévopev rH 
éu- above. That denotes remaining, continuing, in sin. This, auapra- 
owuev (note the force of the aor.), is definite, and may be spoken of a 
single act. May we sin, in view of the fact that, because etc. — pr yévorto. 
By no means! We are not only not to continue in sin, but every single 
act of sin is to be avoided. The fut. auaprhoouer is not found in the 
most critical editions. — étt odk éopév ... xdptv, an emphatic repetition. 
The fact that we-are under grace, and no longer under the law, gives no 
license whatever to sin, not even to a single sin. 


V. 16. ovd« ot8are: Do ye not know. Note that od in a question regu- 
larly anticipates an affirmative answer. — @ wapiotdvete (rap-tcTdvw) ... 
SotAol éore G traxovete 5 10 whom you present (are in the habit of present- 
ing) yourselves as bond-servants (slaves) entering into obedience (into the 
relation of obedience), (to him) whom ye obey ye are bond-servants? The 
emphatic word here is d00A01. — #To. Gpaptias (sc. SodAo:) eis Gdvarov 
Kté.: either indeed (bond-servants) of sin into death, or of obedience into 
righteousness. The contrast of @dvaroy and S:kaoctvn shows in what sense 
@dvarov is here used. The answer to this entire question (v. 16) is 
readily understood, and need not be expressed. The incompatibility 
with the Christian character of indulgence.in sin could hardly be more 
strikingly shown. 


V.17. xépis S€ To Geo Sti Kré. Supposing a full assent to what was 
just implied, the apostle exclaims, But thanks be to God, that etc. — Te 
SotAot Tis auaotlas: ye WERE (but are no longer) dond-servants of sin. 
Thanks be to God that all this has passed away. Cf. Eph. v. 8,1 Cor. vi. 11. 
The sentence might have been: 67: dvres mote SodAaL THs Gu— STHKoOvoaTE 
éx xapSias xré. With the use of jre here, cf. Lat. fuz. — trnkxotoare 
(d3-akotw) &« Kapdias: but ye became obedient from the heart. It was no 
mere outward and formal obedience; it sprang out from the heart. Note 
the rendering of éwnxodcate. “The aorist of verbs which denote a state 
or condition generally expresses the entrance into that state or condition.” 


CHAPTER VI. 18, 19. } 55 


(Good.) — eis dv... rumov S8ax fs (antecedent in the relative clause) = 
To TUM@ Sidaxijs eis bv mapeddOnre : ye became obedient to the form of teach- 
ing into which ye were delivered (committed, surrendered). ‘This does not 
necessarily, nor even probably, denote any outward, written, catechetical, 
form of doctrine. Such a form could hardly have existed in the church 
at Rome, or anywhere else, at the date of this epistle (probably early in 
A.D. 58). It means rather model, type, original pattern, with respect to 
substance and spirit, rather than any outward form,— the gospel, of that 
pronounced, evangelical type, as distinct from Judaism, which Paul always 
preached. 


V. 18. eAcvdepwbévres (ercubepdw, fr. éredOepos, free) S& (continuative) 
Grd Kré.: and having been made free (having become freemen) from sin, ye 
were made bond-servants to righteousness, —a continuation of the thought in 
the previous sentence, but presented under a metaphor frequent in Paul’s 
epistles. The last two sentences are independent, not joined w. 6ru. 
“ Bond-servants (i. e. servants for life) to righteousness ” is the only genu- 
ine moral freedom (freedom of the soul). Cf. the paradox in 1 Cor. vil. 22. 
Such service is not slavish, but always elevating. 


V.19. avOpdmuwov héyw: J speak (something) human: same idea as kata 
&vOpwrov A€yw (ch. iii. 5), 7 speak after the manner of aman. The reference 
is to the figure of freedom and servitude in v.18. The apostle illustrates 
his idea by taking a figure from the relations of human life which were 
well known to his readers; and he does this, as he says to them, 8a ryv 
aodéveray Tis capKds buav, on account of the weakness of your flesh, i. €. on 
account of their imperfect intellectual and spiritual comprehension. 
h odpt is often used in the N. T. to denote the weak and animal, as dis- 
tinguished from the spiritual and intellectual, nature. — domep yap tape- 
orhoare (rap-lornut) Kré., is to be closely connected w. v. 18, ye became 
bond-servants to righteousness ; for as ye presented your members Sovrda (in 
form an adj. w. ta méAn) subject like bond-servants to uncleanness (the sin 
against one’s self) and to iniguity (or lawlessness, the sin against God) 
leading into iniquity, so now present your members subject like bond-servants 
to righteousness leading into sanctification. Note wmapaorhoare, imperat. aor. 
denoting an action completed; fresen¢ etc. no delay, no incomplete work. 
eis in each clause denotes the end in view and the final result. If you 
present your members as servants to uncleanness and lawlessness, they 
will lead you into lawlessness. Nothing better will be possible. If you 
present them as servants to righteousness, they will lead you with equal 
certainty into sanctification. &ysaouds occurs twice only in this epistle 
(here, v. 19, and in v. 22); in the N. T. 10 times. It occurs also in 
the LXX; not in classic Greek. It seems to denote, not the action of 
iyid(w, but the result, the being in heart and life &yios (Meyer, Godet, 
Alf, et al.); ayidrns (once only in N. T, in Heb. xii. 10), oliness in the 


56 NOTES ON ROMANS. 


abstract ; ayiwotvn (3 times in N. T.), olimess viewed as a personal 
quality, an inner disposition (Godet). 

Vv. 20, 21. Verse 20 introduces a picture of the consequences follow- 
ing each kind of service ; yap presents this picture as a motive for 
obedience to the injunction in v. 19. — 6Te yap Kré.: For when ye were 
bond-servants of sin, ye were free in relation to righteousness ; ye did not 
sustain to righteousness the relation of bond-servants to master; ye 
acknowledged no allegiance, no obligations, to righteousness. — V. 21 
is read in two different ways. With the interrogation point after rére, it 
is read: What fruit, therefore, had ye at that time? (Those things) on 
account of which ye are now ashamed; for etc. So Alf., Thol., Lange, 
Godet, Olsh., De Wette, Tisch., Lachm., Griesb., Luther, Melanch., and 
many others, ancient and modern scholars. With the point after eraox-, 
it isread: What fruit, therefore, had ye at that time (in the things) on 
account of which ye are now ashamed ? (implied answer, zoze,) for the end 
etc. So Meyer, Hodge, Stuart, Shedd, W — H., R. V., Winer, Calvin, 
Beza, Beng., and many others, ancient and modern scholars. The choice 
between the two is not easy. Either is strictly grammatical, and neither 
(notwithstanding the argument of both sides based on the meaning of 
kapmov) does violence to the meaning of the words. The first rendering 
seems simpler and clearer. — @dvatos, here used in contrast w. (why 
aidévioy in Vv. 22, spiritual, eternal death, in contrast w. eternal life. 


V. 22. vwovl 8€: but now, in contrast w. Ore Te, v. 20. — éAevdepw- 
Oévtes.. . . Guaptias: made free from sin, liberated, made freemen (and 
removed) from sin: contrast w. SovAa Tis auaptias, v. 20. — Sovdo- 
Bévres TO Oem: having become bond-servants to God: contrast w. éAevbepot 
TH Sixatocvvn. — exeTe . . . Gyraopdv: ye have (pres. tense) your fruit 
(leading) into sanctification. — Tb 8 Téos (sc. ExeTe) Lwiv aimvov (appos. 
w. TéAos): and the end, everlasting life. This everlasting life is already 
begun ; hence the propriety of @xere, you are having, you are beginning to 
have. 


V. 23. yap introduces a brief re-statement and confirmation of vv. 21, 22. 
— Ta dpadvia (sc. éeoriv) Tis ap—-: the wages (6~évia, oftener plur. than 
sing.; indicating the different kinds of pay, as provisions, money, etc.) of 
sin (viewed as master, cf. v. 13) 7s death (same sense as in v. 21). — Td 8 
Xapiopa Tod Beod (sc. eoriv): but the gracious gift of God is life eternal. 
That which God bestows is not viewed as wages, pay, in any form; but as 
something given (xdpioua, fr. yapiCoum, and that fr. xdpis), something 
given as a gratuitous favor; and that something is nothing less than //e 
eternal, —life in the highest and fullest sense in which the word is used in 
the N. T. — ev Xpior@ nré: tn Christ Fesus our Lord. Only in him is 
eternal life given to the believer. This clause, therefore, was essential to 
complete the statement. 


——— _  ¢ 
“ ’ 
, 


CHAPTER VII. 1-3. 57 


CuaAp. VII. — Vv. 1-6. The believer dead to the law that he 
may become united to Christ. — Vv. 7-25. Impotence of the law, 
though in itself holy, just, and good, to secure the sanctification of 
the sinner. 


V.1. "H ayvocire (cf. vi. 3): Or are ye ignorant etc.? A reference to 
an unquestioned fact, in support of a previous statement. The statement 
is made most distinctly in ch. vi. 14, ye are not under the law, but under 
grace. This thought is held constantly in mind in the remaining verses 
of ch. vi. The apostle now begins ch. vii. with, Or (if you question the 
statement that you are released from the law, if you question the truth 
and the possibility of this) are ye ignorant etc.? — adedot, brethren. A 
familiar address, employed in ch. i. 13; repeated below, v. 4; addressed 
to the entire church, not simply to his Jewish brethren. It was not less 
important to the Gentile brethren than to the Jewish, that the argument 
should be understood and the truth accepted, since the tendency was seen 
in so many places to urge them to adopt Judaism. — ywaokover (dat. 
plur.) . . . AadAd: for J speak to persons knowing the law. The habit of 
reading in all their assemblies at this time the Old Test. had made the 
Gentile converts scarcely less familiar than the Jewish with that book. 
Then, again, the arguments of the earliest preachers were drawn largely 
from the Old Testament. Cf. Gal. iv. 21. — 8Tv (connect w. ayvoeire) 
6 vouwos (not law in general, nor the law of marriage, nor the “moral law” 
in distinction from the “ceremonial law”; but ¢4e Zaw in the sense in 
which it has been all along used, the Mosaic law) kupuever . . . {45 chat 
the law has dominion over (is master of ) the human being as long a time as 
he lives? (Gq, irregular contract.; either indic. or subjunc. in form, indic. 
in meaning.) As long as he remains in this life, as long as he lives 
év capki, is clearly the idea, as the context shows. 


V. 2. % yap (introduces a well-known fact in confirmation of v. I) 
traySpos (adj. of two endings) yuvi xré.: For the married woman (the 
woman subject to a husband) has been (and is) bound by law to the living 
husband (to her husband while he lives). — éiv St arro8dvy (2 aor. subjunc., 
fr. dmoOvioKw) © avip: but if the husband die (may have died, be dead). — 
KaTHoynrar (Kkatapyéew) ard Kré., she zs released from (annulled from, Alf.; 
has been made apyss, unaffected with respect to) the law of (i.e. the law bina- 
ing her to) her husband. 


V. 3. dpa odv: cf. ch. v. 18, note. — LavTos ((dw) Trot avdpdés (gen. 
abs.), while her husband is living: (@vTos, pred. posit.; above, v. 2, 
(@v7t1, attributive posit. — poryadls xpypatirea (xpnuati(w, fo bear the 
name of one’s profession or occupation, cf. Acts xi. 26), she will bear the 
name (will be called) an adulteress. — tay yévntar avbpl érépw: if she 
become (married) to another husband (if she shall become, or shall have 


58 NOTES ON ROMANS. 


become ; aor. subjunc. w. &y). — edevOépa . . . Grd Kré., she is free from, 
released from, the law, i.e., the law relating to husband and wife. — tot 
py} elvar xré. This const. ordinarily denotes purpose, design, and is best 
viewed thus here: she zs free from the law, to the end that she be not an 
adulteress ; yevouevnv Kré., in having become, by becoming, or as concessive, 
though she has become, (married) to another man. 


V.4. Gore w. the indic., wherefore (Lat. ttague). — Kal tpets, ye also 
(as in the case of the wife, vv. 2, 3): @avard@yre (Oavardw) TO vopw, 
lit. were made dead to the law. The point of comparison is, death frees 
the party previously bound; the woman is freed by the death of her hus- 
band, — ye also, my brethren, were made dead to the law (and thus, through 
death, were no longer bound to the law): 8a tod cadparos Kré., through 
the body of Christ, i.e. through the offering up, through the crucifixion, of 
his body. — eis td yevéoOar wré.: end in view, purpose; Zo the end that ye 
become (married) to another (another than the law, namely), to im who 
has been raised from the dead. — ‘va (the end in view in all this; namely, 
in your death to the law, and in- becoming married to Christ) kaprodop%- 
copev (I aor. subjunc., fr. xapropopéw) Tw Yew: 7 order that we (the writer 
here includes himself; such a change of person is not unusual) may bear 
fruit to God. It is not necessary to inquire particularly what is meant 
here by fruct. It may safely be left as the writer has done without fur- 
ther definition. 


V. 5. Confirmation of the foregoing, — that we may bear fruit to God, 


since, under the law, we bore fruit to death; but now (v. 5) our relations 
are wholly changed. — éte yap... év Ty capKkl: For when we were in the 
flesh ; i.e. before we were made dead to the law. The connection shows 
how we are to understand év TH capkl, in the flesh, i.e. slaves to its lusts. 
— Ta TwaOhpara (fr. mdcxw, denoting result), the things experienced, the 
things suffered, the passions: tov ap-, the passions of sins, those which are 
connected with sins, the sinful passions: Ta 8a TOD vopov, those (excited) 
through the law. (Cf. v. 8, below, sin taking occasion through the com- 
mandment wrought etc.) The sinful passions, which rebel against the 
law, are here represented as coming into active exercise through the law. 
Cf. 1 Cor. xv. 56. — évnpyetro (évepyéw), became active, wrought: ev Tois 
pA-— hav, zz our members (the place where). The word “members,” 
same sense as in vi. 13. — els Td Kapt— TO Bdv-: fending to the bringing 
forth fruit to death, that we should bear fruit to death. Cf. a kaprogo- 
phowuey xré, v. 4. It is not at all necessary here to depart from the 
usual meaning of eis 7té w. the infin. (tendency into, purpose), so as to 
make it signify result. 


V.6. vuvi 8 in contrast w. are juev ev TH capki. — kaTnpyhOnuev 
ad Tod vép—: cf. v, 2, note. — droPavdvTes (sc. TovT, anteced. of ¢) & 


Pare 


CHAPTER VIT: 7: 59 


 kat-: having died (or taking the particip. as denoting means, by dying) 
to that in which we were firmly held, i.e. to the law. Cf. v. 4. — doe 
SovAcvew (pres. infin. denoting something habitual) qyds: so that we 
serve, are bond-servants. — éy Katv— mvedp— KTé., 772 (denotes the sphere in 
which the Sovaevew takes place) zewness of the spirit, and not in oldness 
of the letter. A most striking contrast ;— the new, the old; the Spirit 
(that giveth life), the letter (that killeth). Cf. 2 Cor. iii. 6. 

Is not this entire passage a striking example of Paul’s fertility and 
originality in illustration ? 


Vv. 7-25. The question arises continually, in reading the 
following passage, what does Paul mean in using the first person ? 
Does he actually mean himself? The majority of scholars now 
answer this question in the affirmative. The further question then 
arises, does he mean himself before his conversion? Many answer 
this question also in the affirmative. So Meyer, Godet, Stuart, 
Thol., et al. Many, however, think the apostle is describing his 
own experience after his conversion. So Augustine (in his later 
views), Jerome, Luther, Calvin, Beza, et al. According to a third 
view, Paul gives an outline of his own entire religious experience, 
beginning with the period before his conversion (vv. 7-13), and 
continuing the account of the internal conflict after his conversion 
(vv. 14-25). This is the view of the Scotch expositors generally, 
of Delitzsch, Alf., Hodge, Shedd, and others. The last view 
seems to me the correct one. 

If Paul did not mean himself in saying éy#, it would be difficult 
for him to express the idea in the Greek language; but, at the 
same time, this remarkable experience, this struggle between the 
old and the new man, may be taken as a type of every genuine 
Christian experience. 


V.7. Tt obv épotpev; 6 vopnos apaptia; What then shall we say? Ts 
the law sin? The pious Jew, with his reverence for the law, might easily 
take offence at what is said in vv. 5, 6, and thereupon put the questions in 
this verse. Paul proceeds to explain his meaning. — py yévorro* GAG 
kré. By no means (this is far from my meaning): but etc. — Thv ap- 
ovK éyvov et pi xré., [did not form a judgment of sin except through the 
law. ovK &yvwy without &y may be viewed as the simple statement of a 
fact. So Meyer, Vulg. oz cognovi. Others understand &y here, as w. 
ov Sew, which is followed by a regularly constructed condition, ef py 

- EAeyev. — Thy Te yap émiOuplay x«ré., and (this is true,) for (to men- 
tion something definite) 7 should not have known coveting, if the law did 


60 NOTES ON ROMANS. 


not say, thou shalt not covet. — ob« émbupyces. Note this form of emphatic 
prohibition in the N. T.; a Hebrew idiom. Win. p. 316. 

V.8. apoppiy (a starting point, a base of operations) 8 haBotoa h ap-. 
But sin, taking occasion (When? how? When an object of sinful desire 
was presented). — 81a tTfs évroAfs (more naturally joined w. what follows 
than w. what precedes) Katypyaoaro (Katepyd(oud) . .. émbupiav : 
wrought in me through the commandment (the specific commandment just 
mentioned) a// (manner of) coveting. The commandment forbids every 
form of coveting; yet every form of it came into active exercise. The 
commandment only forbids; it does not give the power to refrain. — 
Xopls yap .. . vexpa: for apart from the /aw (when there is no law to fix 
in the imagination a particular sinful object or act) s7 zs dead (has no 


c 


life, no activity). Cf. 1 Cor. xv. 56, 7 Sdvapis Tis auaptias 6 vdpos. 


Vv. 9, 10. éyd 8 &wv: And J was alive: antithetical to apuaprla 
vexpd, — siz, dead ; I, alive. — xwpis vopov: without the law (as in v. 8); 
i.e. when the law, with its heart-searching sanctions, did not come home 
to the conscience. Paul was never without the law in its formal and 
objective character, but was wholly blind to its spiritual significance: 
aoré, once. When? When he wasa Pharisee and unconverted? So Augus- 
tine, Erasm., Luther, Melanch., Beza, Calvin, Bengel, Krummacher, and 
many others. Or does he here refer back to the innocence of childhood ? 
So Meyer, Godet, De Wette, Ewald, Thol., Delitzsch, et al. Why not 
understand the word ozce as referring, without more definite specification, 
to the whole period preceding his conversion? So Alf., Stuart, Shedd, 
etal. The last view seems most natural and forcible, and is in keeping 
with the indefinite woré. — €\Sotons 8 THs évroAfs: but (this introduces 
a marked contrast) when the commandment (something specific in the law 
as a whole, refers here naturally to the one mentioned above, v. 7) came, 
i.e. presented itself clearly to his mind. — 4 apaprla dvéfnoev (ava-(dw), 
sin revived, came to life again, was no longer vexpd. — éy@ 8& amré8ayov, 
and I died (in contrast w. avé(noev). In what sense amréOavoy is to be 
understood, we may learn from the connection. It is plainly the opposite 
of (wy, v.9: L was alive, L became dead ; I viewed myself as alive, I viewed 
myself as a dead man (condemned to spiritual, everlasting, death). — kat, 
Note that above we had 6¢, repeated several times. 65¢ introduces some- 
thing new, and different from what precedes, though not necessarily in 
contrast. «al is comzjunctive, introduces something co-ordinate. See 
Win. § 53. — ebpédyn (eSploxw) por (dat. of reference) q évrodd 7 eis Lwtv: 
and the commandment (tending, directing) z/o life was found in relation to 
me. — oa%tyn (an emphatic resumption of 4 évroAh 7 eis (why) cis Odvarov: 
this (was found leading) 77/0 death. The intention of the commandment 
was eis (why: the actual result, eis @avarov. This was no fault of the 
commandment. How it came to pass is explained directly. 


GCOAPTER, VII... 11-140 61 


V. 11. ‘yap introduces the explanation. — 4 ydp ay— «ré. The struc- 
ture of this sentence is the same as that in v. 8. For sin, taking occasion 
(finding a base of operations) through the commandment deceived me, and 
through it slew me (made me a dead man, cf. amédavoy, v. 10). The refer- 


_ence here to the first temptation and sin is very plain: deceived me as the 


serpent deceived Eve. 

V. 12. gore w. the indic., so that, introduces a direct, independent, 
sentence as a conclusion. — The distinction bet. vépos (with or without 
the article), te Jaw as a whole, and évroA%, a specific commandment in 
the law, is easily understood and should not be forgotten. — 6 pév vdpos. 
The const. after this is so changed that no sentence w. 6 follows in regu- 
lar form. The corresponding thought is expressed in v.13. Cf. Win. 
P- 575: — &ywos, oly, is here predicated of 6 véuos, the Jaw as a whole. 
It is holy as a revelation of God’s own character (Meyer); “as the reve- 
lation of the holiness of God” (Hodge); because it demands voluntary 
consecration to God, the Being who is essentially good (Godet). — kal 4 
évroAy, (may refer specially to od émOuuhoets, — so Meyer, et al.; or to 
each commandment in the entire code, — so Godet) ayta kal Stxala kal 
aya0q. Zhe law is holy, and the commandment holy (as a revelation of 
God’s character), azd righteous (as requiring only what is perfectly right 
and in keeping with God’s holy character), azd good (in respect to 
its beneficent aims). The statement of this verse is of the highest 
importance in the connection. It would tend to set the apostle right in 
the view of his Jewish brethren; yet at this point it occurs to him to 
anticipate and refute another possible inference from what is said in 
vv. 7-II. . 

V. 13. 7d otv ayabdv... @dvaros; Did then that which is good become 
death to me? This is followed by the most emphatic negation, py yévotto. 
— ddd H Gpapria, sc. euol eyevero Odvaros. — tva avy (2 aor. pass. 
subjunc., fr. dalyw) apaptia: 272 order that (divine purpose) 2 might appear 
plainly (to be) sin. — 8a tot ayabod. . . Odvarov: through that which is 
good working death to me. Following the pointing of W — H. (omitting 
the comma bet. éuapria and did), the sentence would read thus: But siz 
(became death to me), i order that it might appear plainly (to be) sez by 
working death to me through that which 7s good (the particip. denoting both 
time, while working, and means, by working, and agreeing w. the nearest 
nom. auapria). — tva yévyrot xré (is parallel in thought w. ta gar 
&uapria, and contains a fuller expression) : 7 order that sin might become 
exceeding sinful (above measure sinful) through the commandment (which 
was in itself &ya0év, but was most basely used as a means of evil). The 
repetition of éuapria makes the statement more impressive and more 
fearfully solemn. duaprwads is used here as an adj. of two endings. 


V.14. At this point, it will be observed that Paul changes from the 


62 NOTES ON ROMANS. 


past to the present. This change is not without logical significance, 
From this point onward, the language seems applicable only to the strug- 
gling Christian, and not at all to an unrenewed man. Vv. 7-13 are his- 
torical: vv. 14-25 describe present. experiences, and they are such as 
every devout, earnest, Christian man knows something about while striving 
against indwelling sin. — ol§apev yap (the terrible results pictured above 
were occasioned by sin, and not by the law): For we know etc. — mvev- 
patikds, spiritual, as a reflection of the will of God: sfzritual in its char- 
acter, in its essence; not as to the form in which it was given, that which 
above is called ypduua, v.6. The meaning is made clear by the contrast 
with odpkivos. — éyd 8 wdpkids eipr: but Jam carnal ; still dwelling 
év capi, with fleshly appetites still to contend with, and still leading me 
often astray. There is no important distinction bet. odpxivos and capkikés. 
See L. and Sc. — werpapévos (mimpdcrw) trd tiv apaptiav: having been 
sold under sin: perf. particip., denoting what was done in the past, the 
results of which continue up to the present. See Good. Moods and 
Tenses, § 17, 2, Rem.; Kiihner, Ausfiihrliche Grammatik, § 384, 2. 


V.15. A confirmation of the preceding statement, 7 am carnal, having 
been sold (asaslave and placed) under sin. For what lam working, am 
accomplishing, I know not (but I act blindly, at the dictates of another, 
like a slave). — od yap 6 CéAw nré. For not that which I wish am I prac- 
tising, but what I hate that am / doing (still describing the position of a 
slave). Many a Christian man has used just such language as this in 
describing his own internal conflicts. The language is something which 
can be understood only by experience. Note the three words, xatepyd- 
{ouat, mpaoow, and mod, with very similar meaning, fo work, to practise, 
to do. . 


Vv. 16,17. But if, what I do not wish, that I do (if my will does not 
concur in that which I do), Z consent to the law that it is good (and this is 
what every Christian man does, whatever may be his own “ short- 
“comings”’). Note the force of od w. @éAw,—not simply a negative, but 
equivalent to the opposite affirmation. So often od nul, J deny. Cf. 
Win. p. 476. — kadds nearly in the sense of dya0és. — vuvi 8 odkére xré. 
But now (as the case actually stands) 2o longer am I doing it (working it), 
but the indwelling sin within me. This is Paul’s own explanation of his 
anomalous, and to the world generally incomprehensible, condition. It 
does not describe the condition of an unregenerate man, but of one in 
whose heart dwells the love of God and of his requirements, and who is 
dajly striving to gain the victory over remaining, indwelling, sin. 

Vv. 18, 19. This statement is suggested by the words just used, # évor- 
kovoa év éeuol auaptla. These words are confirmed, and the thought is 
expanded: oi8a yap 8rt kré. For J know that there does not dwell in me, 


CHAPTER VII. 20-23. 63 


that is (a most important explanation) 7 my flesh, a good (thing). — Td yap 
OActy mwapdkerrat pow (a further explanation) «ré. For the willing is 
present with me (lit. lies beside me), but the doing that which is good not (i.e. 
ov tapaketal mot, 7s not present with me). — ov yap xré. (A still further 
explanation. Note the sequence, yap... yap... yap.) For not the good 
that I wish am I doing (in the habit of doing), but the evil that I do not wish 
(which I hate), that J practise. 6... ayadv, 5... Kakdy, anteced. in 
relat. clause=7d ayadby 6... 7d Kaxdy 6. On the force of od O€Aw, cf. 
v. 16, note. 


V.20. A restatement of vv. 16, 17, preparing the way for the impor- 
tant conclusion in v. 21. 


V. 21. Several interpretations have been proposed; but the great 
majority of expositors have preferred one or the other of two, which 
depend on the meaning given to Tov vopov. (a) Does it mean here the 
Mosaic law? If so, we render, / find accordingly in regard to the law, that 
tome who would do good (lit. to me, the one wishing to do good), evil is present. 
This is the view of Chrys., Theophyl., Beng., Shedd, et al. Meyer under- 
stands tby véuoy to mean the Mosaic law, but puts an altogether forced 
construction on the sentence. (4) Does tdy véuov mean the law, in the 
sense the principle, as below? If so, we render, 7 find accordingly the 
law, that, when I wish to do good (\it. to me, the one wishing etc.), evil ts 
present with me. ‘This is the simplest and clearest interpretation; and is 
adopted by the great majority of expositors,— Luther, Beza, Calvin, 
De Wette, Winer, Thol., Stuart, Hodge, Alford, Godet, and many others. 
— To C&dovtt évol: dat. of reference w. edpioxw: or dat. w. the compound 
verb twapda-ketrat, and repeated after 8tt for perspicuity. 


V¥.,22, 23. Confirmation of v. 21. — cvvydopar yap xré. For L delight 
in (lit. Z rejoice, or I take pleasure with) the law of God (the law which 
God has given). od @e0v is added to tG@ véuwm here, that there may be 


no doubt in what sense r@ vduw is used. — Kata Tov tow vGpwrov : 
after (according to) the inner man (cf. T@ vot, v. 25), the intelligent and 
moral nature, the mind and conscience. — PAéww S€ erepov vopov xKzé. 


But I see another (a different) law in my members (cf. & tH capKtl pov, 
v. 18). Note the ordinary distinction bet. €repos, another in kind, differ- 
ent ; and &AdAos, another of the same kind. — avttotpat— .. . pov, wa7- 
ring against (carrying on a warfare against) the law of my mind (the law 
in which I delight after the inner man, the law which my mind approves). 
— kal aixpadorifovTa pe, and bringing me into captivity, making me an 
aixudrwros (one taken by the spear, a captive). As the law in the members 
meets with only partial success, and ultimately fails entirely, we may 
perhaps take aiyuadwri(ovta as conative (used de conatu, Had. 702, Good. 
§ 2co, Note 2), denoting attempted action. We may therefore render 


64 NOTES ON ROMANS. 


the clause, and trying to bring me into captivity — & TO vouw KTE., under 
the law (or in the law) of sin, the (law) which ts in my members. 

The word aixuadwriw belongs to the later Greek; aixuardwredw is still 
later. Note in v. 22 cuvfdoua (ovv, 5oua), used only here in N. T. 
The simple verb not in N. T. The usual word is xaipw: in a kindred 
sense, eddpaiyw, a&yadAidw, Kkavxdopa. 


V. 24. The picture drawn above so vividly of the conflict within, 
between the law of the mind and the law of sin,—a picture, not of the 
imagination, but of an agonizing experience, — leads the apostle to the 
exclamation, taddlpwmos éya dvOpwros: tls pe wre. Wretched man 
(that) I (am)! -The brevity and force of the Greek can hardly be imi- 
tated in English. — tls pe pioerar (fpvoua)... tTovtov; who shall deliver 
me out of the body of this death? i.e. out of the body whose subjection to 
the law of sin is so intimately connected with this death; this state of 
death in which the soul finds itself. The position of todrov leads most 
naturally to this const. (joining it w. tod @avarov), which is adopted by 
Meyer, Alf., Godet, Hodge, Thol., De Wette, Luther, Stuart, Shedd, et al. 
Others join rodrov w. céuaros, from this body of death. So Erasm., Beza, 
Calvin, Philippi, Olsh., et al. The question also arises, whether odpatos 
is used in the literal or figurative sense. The connection suggests the. 
former. The exclamation, who shall deliver me from the body of this 
death ? is not to be understood as a longing for death, but a longing for 
deliverance from the body thus enslaved, and at the same time an antici- 
pation of the deliverance effected through Christ ; and this leads to the 
hearty expression of thanks in v. 25. Godet suggests that if this entire 
passage is describing the experience of a regenerate man, the question 
tls, who etc. would be inappropriate, since every Christian man knows 
from whom to expect deliverance. But the question is to be viewed 
chiefly as an agonizing exclamation, which leads to the ready answer in 


v. 25,—an answer with thanksgiving which would occur only to the 
Christian. 


V. 25. xdpus (sc. ef) TH Bed nré. Thanks be to God through Yesus Christ 
our Lord! For what does Paul give thanks? The answer is suggested 
by the question in v. 24, and the words 8:4 "Incod eré. It is for the 
anticipated deliverance through Jesus Christ our Lord. xdpis is here 
used as often in classic Greek; not so frequently in N. T. Meyer and 
others read here ebxapiora, J give thanks. — &pa otv. So then, —a conclu- 
sion from the whole passage, especially from v. 14 onward. — ards éy: 
f myself, in the situation so graphically described above, with a law in 
my members warring against the law of my mind, and seeking to make 
me a captive in the law of sin which (law) is in my members, — even 
1 myself with the mind serve the law of God ; but with the flesh, the law of sin. 


CHAPTER VIII. 1-3. | 65 


Certainly, all this seems as though Paul were describing his own expe- 
riences. It is a sad picture; but it vindicates the law: it shows the utter 
helplessness of the sinner, and declares through whom alone he can obtain 
salvation from the deadly power of sin. 


Cuap. VIII. — Happy state of the man in Christ Jesus ; a work 
accomplished by the Holy Spirit. 

Vv. 1-11. From the vivid picture of the wretched conflict 
within, the apostle now turns to a cheerful train of thought : 
from “ O, wretched man that I am,” to “I thank God,” ete. 


V.1. ov8tv... Kardkpipa (sc. earl) tots nré. ( Zhere is) therefore 
now no condemnation to those (who are) in Christ Fesus. ovdév, emphat. 
position. &pa, accordingly, marks an idea as following naturally from 
what precedes. It may be viewed here as introducing a conclusion from 
the entire preceding argument of the epistle (so Hodge, Shedd, Haldane, 
et al.); or from the verse directly preceding, expressive of thanks (so 
Alf., Philippi, Riddle, et al.). Those who take vii. 7-25 as a description 
throughout of the unregenerate man, view &pa as inferential from this 
entire passage. — vov, zzow (in the temporal sense), after what Christ has 
done. — katdxptpa (only here in N. T., and in ch. v. 16 and 18), fr. kara- 
kplvw, to give judgment against. The ending —ya, from the perf. pass., 
signifies result; natdkpiots, 2 Cor. ili. 9, and vii. 3, the act of con- 
demning. 


V. 2. Reason for the foregoing statement. — 6 ydp vépos Kxré. For 
the law of the Spirit (the Holy Spirit, the Giver) of /zfe (life in the highest 
spiritual sense) zz Christ Fesus (the sphere in which this law has its 
existence and force) made thee {or me) free from the law of sin and of death 
(the law of sin in our members, vii. 23, 25). The reading oé is retained 
by W — H.; but is spoken of as “a very unlikely reading,” “ probably 
an early repetition” of the ending -oe of the verb. “ The distribution of 
documents, combined with internal evidence, favors the omission of both 
pronouns” (W —H.). — & Xpiore *Invot is joined by many w. tis 
twis: by others w. tod mvetparos: by others w. 6 vépos: by others w. 
the combined thought of all three: by others (Meyer, Erasm., De Wette, 
Olsh., Thol., Alf., et al.) w. #AevOépwoey. It is logical and forcible joined 
either with what precedes or with what follows. Is it necessary to sepa- 
rate it in thought from either? Does it not naturally from its position 
qualify the whole sentence, both subject and predicate? 

V. 3. Confirmation and explanation of v. 2. — rd d8évarov Tod vépov. 
That which was impossible belonging to the law (in the sphere of the law, 
through the law). This is commonly viewed as nom. abs., in close logical 
connection with what follows: that which was impossible through the law, 


5 


66 NOTES ON ROMANS. 


God . . . condemned sin in the flesh. God, by his own method, accom- 
plished what the law could not do. Others view the clause as acc.: 
in respect to, or in view of, or because of the impotency of the law. ‘This also 
makes good sense, and is grammatical. Cf. Win. p. 231. — év & qoGéver 
(ac@evéw, fr. a priv. and o@évos, strength) Siva Kré.: because it (the law) 
was weak through the flesh (as pictured in ch. vii:). év ¢, for év rovTw ort, 
because ; Win. p. 387. Rendered by Meyer, wez/ ; was weak, was impotent - 
to condemn sin: ¢hrough the flesh, through the reigning power of the 
flesh (Meyer); in having to act through the flesh (Alf.). The latter gives 
more exactly the force of 5:4 w. the gen. — 6 Qcds... . méurpas, Cod, having 
sent (in sending) his own (emphat.) Son. This certainly implies the pre- 
existence of the Son with the Father. Cf. Gal. iv. 4. — é& Opovwrate 
caokds apaptlas, 27 the likeness (the resemblance) of sinful flesh (lit. of flesh 
of sin): Guaptias, gen. of quality. — kal mepl apaprias, and for (concern- 
ing, designates the object around which the activity is conceived as 
moving; Win. p. 373) s¢z. The entire clause w. méuas expresses the 
form in which the Son was sent, and the errand on which he was sent. — 
Katékpivey . . . €y TH wapkl, condemned sin in the flesh. karéxpwev 
(fr. kard and kpivw), decided against. This is the primary meaning of 
katTakpivw, and it is not necessary, as many have done, to depart from this 
meaning, or to add to it. é€ 7H capki join w. the verb: he condemned... 
in the flesh, in a human body, “ subjected to the same conditions of cor- 
poreal existence to which we are subjected” (Godet). ‘‘ He condemned 
sin in the flesh, or nature, which his Son had assumed. Christ took upon 
himself our nature, in order to expiate the guilt of that nature. The 
expiation must be made in the nature which had sinned.” (Hodge.) The 
law, as the expression of God’s mind and will, forbade sin. It was 
couched in the language, “thou shalt,” or “thou shalt not.’ God, in 
sending his own Son in the likeness of sinful flesh and for sin, — his own 
Son, who kept the law perfectly in the flesh, thus proving the righteous- 
ness of the law (v. 4), proving its adaptation to man, proving that it was 
holy, righteous, and good, — God thus condemned sin in a manner in 
‘ which the law could not do it; Ae condemned it IN THE FLESH. (Connect 
closely in thought év 7 cap+l w. karéxpiver.) 


V. 4. The purpose of God in all this. twa... - TwAnpwlh (7Anpde, 
to make full, to fulfil), in order that the righteous requirement of the law 
might be fulfilled: +d Sixatopa. Tod vopou (cf. i. 17, 32, ii. 26, V. 16, Notes), 
that which the law, in its richteous demand, has determined, the result of 
Sixaidw. — ev Hiv, zz ws (not dy ws, or through us). Some understand 
this to mean, 7 our life, our outward activity ; others, 7m our inner life. 
Must it not mean ‘both? Can one exist without the other? — Tots ...- 
mepiTatotoi . . . mvedpa, who walk (those walking) not after (the) flesh 
(according to (the) flesh), but after (the) Spirit (according to the dictates of 


CHAPTER VIII. 5-8. 67 


(the) Spirit). The neg. wh, perhaps because the whole is dependent on tva 
(so Meyer). Yet the classical scholar will note how often wm occurs in 
the N. T. where he would expect od. mvetua, without the article, viewed 
as a proper name. Does the statement of this verse conflict with the 
thought in ch. vii. vv. 7-25? The man of genuine Christian experience 
can say No! When the conflict above described is raging most fiercely, 
it may be said of the Christian that he does not walk after the flesh. If 
he did, there would be no conflict. The law in his members would have 
complete and unopposed control. It is because he walks after the Spirit 
that the law of sin which is in his members, which is constantly seeking 
to make him a captive, meets with opposition. Hence the fierce conflict. 
It may further be noted that rots . . . wepemarovow is pres. tense, and may 
very properly be viewed as conative ; thus, — in us who try to walk, strive 
to walk, according to the Spirit. This describes most truly the state of the 
Christian. 


V. 5. Confirmation, particularly of the thought, wot after the flesh, but 
after the Spirit. — ot yap... Ovtes . . . hpovotow. Hor those who are 
(vres, ave as a matter of fact) after the flesh have in mind the things of 
the flesh. — ot 8 . . . mvebparos (we readily supply dvres and ppovotow 
fr. the foregoing clause, though dvres might be omitted in both) : det those 
(who are) after the Spirit (have in mind) the things of the Spirit. 


V.6. 1d yap dpdvnpa xré. For (explanatory) the mind (7d dpdvnua, 
the result of povéw, that which is held in mind, the thought and purpose) 
of the flesh is death (i.e. leads to death, is deadly), but the mind of the Spirit 
(the thought, care, and purpose of the Spirit) is life and peace. (leads to life 
and peace): death or life, not merely of the body, but spiritual death or 
life. The death or the life of all the capacities for happiness is here 
meant. @dvaros does not here, nor anywhere else in the N. T., signify 
annihilation. 


V.7. Sidre (= 50 6 11), on account of the fact that, because, introduces 
the reason for the foregoing. — €y Opa. eis Oedv, exmity against God. When 
the attention is directed towards and into the character and claims of 
God, then the mind of the flesh is enmity. — To yap vopm . . . Utro- 
Ttacoerat, for it (the mind of the flesh) zs ot sudjected (or as mid., does not 
subject itself) to the law of God: od8€ yap Sivatat, for 7 zs not even able 
(to do this). So long as it remains 7d ppdévnua THs capkds, Submission to 
the law of God is contrary to its very nature, is impossible. 


V.8. ot 8... 0d Sévarat (states in a concrete form that which was 
just given as an abstract proposition) : avd those who are in the flesh 
(€v capxt, same idea, expressed in another form, with kara odpka, V. 5) 
are not able to please God, i.e. so long as they remain év capxi, so long as 
they walk kata odpxa. The two things (pleasing God and walking after 


68 NOTES ON ROMANS. 


the flesh) are from their very nature incompatible, cannot exist together 
in one and the same person. 


V.9. tpets 8 «ré. (a direct address to the readers, consolatory, and 
yet adapted to lead them to self-examination). But ye are not etc. — 
elrrep (is viewed by some as causal here, siwzce etc.; yet the ordinary 
‘meaning, zf indeed, if really, is suitable) kré., if indeed the Spirit of God 
dwells (pres tense denoting what is habitual) zz you. — et 8€ Tis Kré. 
But if any one has not (fails to have, ts destitute of) the Spirit of Christ, 
this person does not belong to him. (Note ovx in a conditional sentence, 
qualifying, not the entire condition, but the single word éye. Cf. Win. 
§ 55, p- 477-) The statement in this sentence, when once made, seems 
like a self-evident proposition; yet it is something which is very liable to 
be forgotten even nowadays. 


V.10. Antithesis of the foregoing statement. — et 8 tpiv. But if 
Christ (= mvetpa Xpicrod, the Spirit of Christ) isin you: To pev copa 
Kté., the body is dead (is a prey to death, “ ein Raub des Todes,” Meyer; 
“under the power of death,” Alf.; ‘it includes in it the principle of 
decay” Hodge), because of sin. “ The necessity of dying is 02 account of 
sin” (Hodge). — Td 8 trvetpa nré., but the Spirit ts life because of righteous- 
ness (“not here the imputed righteousness of justification, which is not 
now under treatment, but the zmplanted righteousness of the sanctification 
of the Spirit.” Alf.). 

V.1r. et 8... oixet €v tpiv. But zf (ei w. the indic. pres., ¢f as a 
matter of fact at the present time) the Spirit of him who raised Fesus from 
(out from the midst of ) the dead dwells in you. — 6 éyelpas (éyelpw) ... 
{wotroinoe xrTé. (the apodosis of the conditional sentence ; the condition 
being granted, the conclusion naturally follows), 4e, who raised from the 
dead Christ Jesus, will make alive your mortal bodies also. In v. 10, 
To) caua vexpdv, the body is a prey to death, was given as a fact that must 
be acknowledged. But even this melancholy fact has a bright side, and 
should be viewed in connection with the Christian’s hope that even his 
mortal body (@vnTby o@ua) will be delivered from the power of death. 
The assurance of this is found in the resurrection of Christ. — 8& tod 
. . . &y tpiv (the means by which, and an additional assurance), lit. through 
his indwelling Spirit in you. — {wotrovjoe is more expressive here than 
éyepet would have been. It corresponds to (w%, v. 10, and is the antithesis 
of vexpéy and of @vnrd (mortal, subject to death). It cannot be reasonably 
doubted that Paul has here in mind the future resurrection of the body as 
affirmed in 1 Cor. ch. xv. There also (v. 22) he uses the same verb, 
(woroéw, evidently in the same sense as here. 

Glancing back at a few sentences, we find the following connected 
thoughts. Whoever has not Christ’s Spirit, that one is not his. If, on 


—_ 


CHAPTER VIII. 12-17. 69 


the contrary, Christ (i.e. mvedua Xpiorod) is in you, then you may count 
on the following happy results. (1) Though the body is a prey to death 
because of sin, yet the spirit is life because of righteousness (v. 10). 
(2) But, further, he who raised Christ from the dead will animate again 
_ the mortal body, because the Spirit of Christ dwells in you (v. 11). 


Vv. 12-17. Hence we ought not to live after the flesh, since it 
brings death. Those who are led by the Spirit of God adopted as 
his sons and heirs. 


V.12. “Apa odv, a conclusion from vv. Io, 11. — éerérar (fr. dper- 
Aérns, 1 declen.) éopév, we are debtors, we are under obligation. — od tH 
gwapkl Tod . . . Liv ((dw), sot to the flesh in order to live after the flesh. 
The ellipsis, dAAG T@ TredmaTL TOD KaTda mvedua Cv, but to the Spirit to live 
after the Spirit, is readily supplied to the mind. 


V. 13. Reason for the foregoing. et yap... Lire. For if ye live (are 
in the habit of living, continue to live. ‘This is the force of ei w. the pres. 
indic.). — péAAere atroO8vacKev, ye are about to die (something impending 
and certain). Note the compound ao-6vfoxev, as in classic Greek, st. 
OvhoKew. — ei S& . . . Oavatotre (Oavatdw), but if by the Spirit ye put to 
death (render dead) the doings (the practices) of the body (if ye continue to 
put to death, habitually put to death etc.). — thoerde, ye will live. The 
condition being fulfilled, the conclusion will certainly follow. 


V. 14. Confirmation of (hoecde. Ve will live; for etc. 8e00 rré., 
as many as (all who) are led by the Spirit of God, these are the sons of God ; 
they partake of his nature and will live. Death cannot reach either him 
or his sons: “sons,” in opposition to the idea of S0dA0 in v. 15. — 
tmvevpatt, dat. of agent or doer, w. a pass. verb. 


V. 15. .od yap ékaBere (AauBavw) xré. For (confirmation of ofra ... 
Ge0v) ve did not receive the spirit of bondage (servitude, bond-service) (when 
the Holy Spirit was imparted). — méddw eis dédBov, (leading you) back 
again into fear (into the condition in which ye once were). — mvedpa 
vioderlas (fr. vids, a son, and Tidnut, to put, place, appoint) . . . Kpdtouev, 
the spirit of adoption (of sonship), in which (spirit) we cry. —’°ABBa 6 
matnp (nom. as voc., often in N. T.), Adda, Father, The Aramaic word 
838 was doubtless adopted, first by our Lord, then by his disciples, from 
the Jewish into the Christian prayers. It would be an address particu- 
larly sacred and dear. Cf. Mark xiv. 36, Gal. iv. 6, Note. Luther 
renders the whole expression, Adda, Lieber Vater (Abba, dear Father); 
De Saci (French version, Roman Catholic), Mon Pére, Mon Pere 
(ILly Father, My Father). 


Vv. 16,17. A fuller expression of the thought év & kpd(ouev, Kré. — 
airs rd mvetpa Kré. The Spirit himself (the Holy Spirit which we 


70 NOTES ON ROMANS. 


received) dears witness (testifies) with our spirit. A recognition of the two 
as distinct; in opposition to all pantheistic ideas. Paul certainly was no 


pantheist. — ér.... téxva Ge0d, that we are children of God. téxva, a word 
indicating more tenderness than viol. The figure of adoption recedes, 
and that of birth, with its inheritance, becomes more prominent. — et 8 


téxva (sc. éouev), nré. And if (as a matter of fact) children, heirs also (or 
then heirs). ‘The figure is borrowed from earthly relations, and must not 
be pressed too far. The death of the testator is not of course, and can- 
not be thought of. — ovvkAnpovépot Xpiotrod: more specific than the 
preceding clause. Not, joznt heirs of etc., but Christ's joint heirs, i.e. 
joint heirs with Christ.— éimep, as in v.9.— cuv-... Tvv-, Sc. TE XpioTe@, 
joint heirs with Christ, if indeed we suffer (are suffering) with (him), in 
order that we may also be glorified with (him), be made glorious with (him, 
in his kingdom): “ suffer with him,” suffer as he suffered, suffered for 
the sake of the gospel, here on earth. This epistle was probably written 
in the fifth year of the reign of Nero (A.D. 58), some years before the 
first great persecution (in A.D. 64); yet there were many ways in which 
the Christians of that day suffered. The assurance of the glorious inherit- 
ance in prospect was their chief support, and made them joyful in the 
midst of suffering. 


Vv. 18-30. Encouragements in the midst of sufferings : (1) The 
future glory far outweighs all present sufferings (vv. 18-25). — 
(2) The Holy Spirit aids us (vv. 26, 27). — (3) All things work 
together for good to those who love God (vv. 28-30). © 


V. 18. Aoylfopat yap. For (introduces the encouragements in the 
midst of sufferings) 7 reckon (consider. The word implies a careful esti- 
mate; no hasty, superficial, reckoning. Cf. ili. 28. The change from 
sing. to plur., or the reverse, is frequent, and without special significance). 
— éri otk Aga (sc. éorf or eiot) Ta wal— Kré., that the sufferings (the 
things suffered) of the present time are not worthy etc. Tov vwv Katpov, of 
the present brief, passing, time; of the present point of time. He does not 
say xpdévou or aldvos. — mpds Thy . . . Sdgav, Zo be compared with the coming 
glory ; more lit. in comparison with etc. — amoxadvpPivat (aroxadvrrw) 
eis Huds, fo be revealed in us (lit. into us ; the glory not merely appearing 
to us, passing before our eyes, but entering into us, so that we share it, 
are transformed into the same glory. Cf. 2 Cor. iii. 18). 


V. 19. A proof of the greatness and the certainty of the glory to be 
revealed. — 4 yap Gmoxapasoxta (cf. dmo-Kapa-doKéw, fo watch with out- 
stretched head) Ths «tleews. For the earnest expectation of the creation (all 
except man, both animate and inanimate (Alf.) ; the whole creation with 
which we are immediately connected, — the earth, and all its tribes of 
beings, man excepted (Hodge). So the great majority of expositors). — 


CHAPTER VIII. 20-23... 71 


Tiv aroKddufuy Kré., awaits (expects, is longing for) the revelation (or the 
revealing) of the sons of God. The creation (personified here) is repre- 
sented as earnestly looking for that renovation which will attend the 
revealing of the sons of God, when it shall be relieved from the curse 
originally pronounced. Cf. Gen. iii. 17,18. For the character of this 
renovation, see Rev. xxi. It is also spoken of in Acts iii. 21, 2 Pet. 
Mi, 12, 13. 

Vv. 20, 21. The reason for this longing. ty yap... trerayn (do- 
tdcow). For the creation was subjected to vanity (to that state which is 
vain, unprofitable, useless, entirely different from its original design) : 
obx éxotoa, sot of tts own will, its own choice. Cf. 1 Cor. ix. 17, €xov. — 
GAAG.. . brordgtavra: det (it was subjected) by reason of (or on account of) 
him who subjected (it), i.e. to carry out his own purpose, and in the end to 
secure his own glory. — ép’ éAmi&. (W — H. e@’ €amldi: Attic er €Aml5:) 
Sidtu (W — H. Bru), ix hope (lit. upon hope) because (or that). This may 
be connected logically either with émerdyn or with brordtavra. The con- 
struction favors the latter, but the logical connection the former: i¢ was 
subjected in hope etc. — Kal abth 4 xtlows Kré., the creation itself also 
(as well as the sons of God) shall be made free from the bondage (the servi- 
tude) of corruption, (and brought) zo the freedom of the glory of the chit- 
dren of God: tis pops, the corruption, destruction, ruin, resulting from 
the waradrys, v. 20. — Tis Pbopds . . . THs SdéNS: gen. of apposition. 
Meyer; Winer, p. 531. 

V. 22. olSanev yap. (The picture just drawn is truthful.) For we 
know (plur.; cf. note on AoyiCoua, v.18). — 8rt waca H KTlows Kré., 
that all the creation (or the whole creation) groans together and travails in 
pain (as if in childbirth) fogether until now. — ovv—.. . ovv-: together ; 
not, together with the children of God, but simply, fogether in all its parts. 


V. 23. ob povoy 8, sc. maca 7% KTlois cuvorevdter KTé. And not only 
(does the whole creation groan together etc.): GANG Kal adrol, Jut our- 
selves also (as well as the whole creation). — tiv darapxiv . . . exovtes, 
though we have (or while we have) the first fruits of the Spirit ; —“ first 
fruits,” a striking metaphor, borrowed from a well-known Jewish custom: 
TOU Tvevparos, gen. partit.; the first fruits of the Spirit already received; 
the full harvest to come hereafter. — pets kal adrol, we even ourselves 
(or we ourselves also); repeated for emphasis. W —H. place jye?s in 
brackets; Meyer omits it. The sense, without fyezs, is not materially 
changed. — év éavrots (= Att. fuiy adrozs, often in N. T.).. - atrekSex 6- 
Bevol, groan within ourselves, while expecting in full (note the force of 
am— with éxdéxoua, Zo expect; cf. amodidiwmul, to pay what 7s due, to pay in 
full) adoption as sons. The spirit of adoption is already received (v. 15), 
but the full adoption is still expected. — tiv dmodttpwow (appos. w. 


72 NOTES ON ROMANS. 


viodeciav) . .. hav, the ransoming (the redemption) of our body; the 
ransoming of the body from the bondage of sin, and its transformation 
to the glorious body, like unto the body of the risen and glorified 
Redeemer ; — that is something which we expect will be accomplished 
fully hereafter. 


Vv. 24, 25. Tq yap éAml8t éodOnpev (od(w). For (introduces the reason 
why we are expecting the adoption) 7 hope we were saved (were made par- 
takers of salvation). Many prefer to render rH éAmid:, by hope. The dat. 
may denote either manner or means, 27 hofe or by hofe; and the difference 
here is not important, — in fact, it may suggest both at once. — Amis 8 
...@nls, but hope that is seen (édmls here by meton. for the object of hope; 
if that is seen, or while that is seen), tt 7s not hope. —6 yap Brera tis, ro 
kal éAmlte 5 for what any one sees, why does he also hope for it? W — Hi. 
read, 6 yap BAére tis éAmiCer; for what (one) sees, who hopes for? or, 
inverting the Greek sentence, for who hopes for that which he sees ? — 
ei St... AmlLopev, xré. But if (as a matter of fact) we hope (are hoping) 
for that which we do not see, through (by means of) patience (endurance, 
stedfastness) we wait for it (we continue expecting it in full). 8d w. the 
gen., properly ¢hrough, the means. This idea is suitable here: through 
patience, by the exercise of patience, we continue etc. Note the force of the 
pres. tense. 


V. 26. A second encouragement (see analysis vv. 18-31). a@cavtws 8€, 
And in like manner: closely joined to what precedes,—we through 
patience are waiting and expecting; the Holy Spirit helps. — cvv-avtt- 
AauBdverar tH aoGevela Hydv, takes to himself (hauBdvera, mid.) over 
against (a burden) (-avri-) together with (avy-) our weakness (with us 
wherein we are weak). — té6 points out the sentence tl... Set, as a sub- 
stantive, the object of odk ol8auev: lit. For the what we may pray for, as 
it 7s necessary (to pray), we do not know. For this use of 76, see Winer, 
p- 109. For the subjunc. mpocevédueba; may pray for, or should pray for, 
Winer, p. 299. — Kad = (kata 3) Kad’ 6. — trep-ev-tvyxdver (happens 
it for), intercedes for (iwep—) (us): oTevaypots a-AaAyTots, wrth (dat. of 
manner or means) groanings that have not been put in words and cannot 
be put in words, that cannot be spoken, unutterable. Do we think of all 
this often enough? 


V. 27. © 8€ épavvdy (Att. épevvav) Tas KapSias. And he who searches 
carefully, he who scans, the hearts: an O. T. characterization. See 1 Sam. 
xvi. 7, I Kings viii..39, Jer. xvii. 9 ff. — ot8ev tl, sc. éori, knows what is 
etc. — Td dpdvynpa. Cf. note, v. 6; found only four times in N. T. — 
drt may be viewed as causal, because he (the Spirit) intercedes according to 
(the will of) God (so the most): or it may be declarative, that, the fact 
that ; knows what ts the mind of the Spirit, that he intercedes etc. (so Meyer, 


= eg RR 


ad Ra ee 


CHAPTER VIII. 28-30. 73 


Hofmann, and some others). Taking ofSey in its ordinary sense, 8rz is 
more naturally declarative (cf. v. 28): nows...thatetc. If with oldep 
we connect the additional idea approves, then the causal meaning of éte 
is suitable. The interpretation of Meyer adheres most closely to the 
ordinary meaning of the words, and makes equally good sense. — Winer’s 
interpretation of kara Qedv, defore God, seems too great a departure from 
the usual meaning of kara w. the acc. — tmép aylwy. Note the omission 
of the article, — for, 72 behalf of, saints. 


V. 28. A third encouragement (analysis vv. 18-31). — ol8ayev 5é. 
And we know. Some render 6€ dut; so Alf., Godet (mais). This seems 
far less natural. — tois Gyama@ow . . . eis dyaldv. This is rendered in 
two different ways: fo those who love God all things work together for 
good; or, with those who love God he works all things (or in all things) for 
good (so Meyer, et al.); yet the former is preferred generally. — wavra, 
all things, i.e. all their fortunes and experiences, trials included. — tois 

. oto. Meyer, Hofmann, et al., find in this a causal meaning: since 
they are the called according to (his) purpose. It is usually viewed as an 
additional statement in the same const. w. tots ayawa@ow: to those who 
love God ... to those who are called etc. Both clauses suggest the reason 
why all things work etc. 


Vv. 29, 30. 8tt: causal; introduces a confirmation and fuller state- 
ment of the thought in tots nara mpd0eow KAnTots odaw. — ots: anteced. 
tovtovs understood (cf. v. 30); object of mpodpicev: For whom he fore- 
knew (mpoéyvw, mpoytyvéckw), (these) he predetermined also. Note care- 
fully the full meaning of rpoéyvw (see L.and Sc.), he knew, judged, decided, 
beforehand: mpodpicev, fr. mpd, before; and dépt(w, to bound, mark out by 
boundaries, determine, fr. bpos, a boundary. — cvppdspdhovs Kté., (40 be) con- 
Sormed to the likeness (the spiritual likeness) of his Son. obpmoppos may 
take either the dat. or gen. So in Latin, s¢mzlis, affinis, communis, etc. — 
eis TO eivar adrov KTé., fo the end that he (the Son) should be (the) first-born 
among many brethren. — (V. 30) and whom he predetermined, these he also 
called; and whom he called, these he also accounted righteous ; and whom he 
accounted righteous, these he also glorified. Note the succession of thoughts: 
knew and decided upon beforehand ; predetermined, set apart by boundaries 
beforehand ; called ; accounted righteous; glorified. These five things are 
predicated of every one who is saved. The first being predicated, the 


. rest follow in succession with absolute certainty. Buttmann (p. 202) 


views these aorists as exomic, i.e. used in the statement of a general 
truth. Note mpo-, beforehand ;— how long ago, we are not here 
informed. Cf. Eph. i. 4. 


Vv. 31-39. The apostle dwells on the leading thought of 
vv. 29, 30. “The entire passage (note the logical relation of dr, 


74 NOTES ON ROMANS. 


v. 29, and od», v. 31) is a commentary on v. 28; and what a com- 
mentary!” (Meyer.) ‘Quid. unquam Cicero dixit grandilo- 
quentius?” (Erasmus.) 


Vv. 31, 32. Tt otv...tatra; What then shall we say to (in view of) 
these things ? What conclusion shall we draw? — et 6 Obs (sc. eoriv) ré. 
If God (is) for us, who (2s) against us? A triumphant inquiry. Note the 
expressive brevity, God for us, who against us? ‘God for us” sums up 
the thought of vv. 29, 30. — V. 32 contains the great argument, — the 
reason for believing that God is for us. — 8s ye (emphatic and restrictive 
particle) ... épeloaro (pefdoua, w. gen., and various other constructions ; 
see L. and Sc.), He at least who did not spare (did not draw back from) his 
own Son. — GAA. . . wapéSoxev (tapadldwu:) adtrév, but delivered him 
up for us all. Bear in mind unto what God delivered him up, — “ for us 
all,” i.e. all who are described in this connection, vv. 29, 30. — 14@s ovdxt 
(emphat. neg.) xré., how shall he not also with him graciously give as all 
things? xapioeta; xapl(oua, xdpis, give as a pure favor, graciously give, 
freely give: ta mavra, all things ; i.e. all things which belong to salvation, 
to the work of Christ. Worldly possessions are not even thought of in 
this connection. The apostle says elsewhere (Phil. iii. $) that he counts 
them but refuse (ox¥Bada) that he may win Christ. 


Vv. 33, 34. Exultant language! tis éykahére (év, karéw) . . . Beot 
(emphat. position); Who shall bring any charge against GOD’s elect 
(against persons whom Gop has chosen) ? — @eds 6 Stkata@v* tls o kaTa- 
xptvwv ; God (is) the one who accounts righteous ; who (is) he that con- 
demns (decides against)? The question needs no answer; in fact, contains 
within itself the answer. No accuser dares to appear. — All this may 
afford us perfect assurance ; but this is not all. Xpurrds.. . evrvyxave 
imp jpav. Christ Fesus (és) the one who died, yea rather who was raised, 
who is at the right hand of God, who also intercedes (ts interceding) for us, 
With this punctuation and rendering agree Meyer, W — H., Godet, 
Hodge, et al. Others punctuate and render thus: Who shall bring any 
charge against God’s elect?’ Shall God who accounts them righteous ? Whe 
is he that condemns them? Ts it Christ who died, yea rather who was 
raised etc.? So Alf., etal. The first rendering seems preferable. 


Vy. 35, 36. In view of what Christ has done and is still doing for us, 
comes with great force the question, tis qpas xwptre xre.; Who shall 
separate us from the love of Christ? (from the love which he has for us; 
gen. subjective: so the most. Others understand it as gen. objective, — 
from the love which we have for Christ. Why not both? Why exclude 
entirely either idea?) — OAbpis xré. Shall tribulation etc. (separate us 
from the love of Christ)? This question suggests rather the idea of our 
love for Christ; objective gen. Note the word tis, who? One might 


CHAPTER VIII. 37-39. 75 


expect here, in view of what follows, tl, what? what shall separate etc.? 
Yet observe that rfs is either masculine or feminine, and so agrees gram- 
matically with the nouns that follow. Hence it may be rendered gram- 
matically, what? The last word in the long list, uaxapa, suggests the 
citation from the O. T., Ps. xliv. 23 (in the words of the LX X). — ka@ds 
yéyparta: Ste (this belongs to the citation, and is not rendered) évexey 
ood nré. As it has been written, on thine account we are put to death 
(GAnv Thy mépay, acc., extent of time) a// the day long (through all the day, 
i. e. at every hour of the day some of us are liable to be put to death). — 
oyirOnuev (AoyiCoua): we are accounted, or we have been accounted. 
I much prefer this rendering of the aor. here. Cf. Had. GNOMIC AoRIST: 
“The aorist, in this use, is freely interchanged with the present.” Meyer 
renders it, “we Schlachtschafe geachtet worden sind (Aor.);’’ Godet, 
“nous avons été envisagés comme des brebis de boucherie.” Many, however, 
prefer to render it, we were accounted etc. This quotation from the O. T. 
might remind the Christians of that day that their sufferings were in 
accordance with the experience of the righteous in former ages. 


V. 37. GAN &y tobros macw. But tx all these things ; the things just 
mentioned, v. 35. — brepvikGpev (drep-vixdw), we conguer over and above, 
we conquer triumphantly. — 8a Tod ayarnoavtes Hpas, through him who 
loved us. This, comparing it with v. 35, also with the doxology in Rev. i. 5 
(ro ayaravTt judas, Kal AovoayTt Kré.), refers more naturally to the Son, — 
his love being here presented as the most prominent exhibition of his 
character. 

Vv. 38, 39. méreopoar (aelOw) yao: a confirmation of Srepyinducv: 
we conquer over and above ; for I am persuaded etc. (wéme:ouat, Ist pers. 
sing.; cf. AoyiCouat, v. 18; but sdwepyixn@uev, v. 37, Ist pers. plur. No 
stress is to be laid on this change of number). — otre Odvaros ore {wh, 
neither death nor life, the two principal states or conditions in which the 
human being may find himself ; hence mentioned first among the causes 
or powers which might be supposed to influence us. — odre GyyeAou ore 
Gpxai, neither angels nor principalities. The question whether good or 
bad angels are here meant seems irrelevant: azge/s in the general sense, 
viewed as beings having far more power than men. So épxat, princé- 
palities, in the same sphere with angels. — ote éveorota (pf.act. particip., 
fr. év-iornut) ovre pé\dNovTa, nerther things present nor things to come: in 
the most general sense; not to be limited to a particular class of things, 
as trials. — otre Svvducts, zor powers, forces, of whatever description ; 
used also in the most general sense. — otre tipwpa ore Babos, wether 
height nor depth ; no extent of space shall be sufficient to separate us 
etc. — ore tis KTlots Erépa, nor any other creature (or creation) ; nothing 
else that has been created. — Suvqrerar. . . Tod Ocod, shall be able (shall 
have the power) to separate, to fart, us (xwpica, 1st aor. act. infin., fr. xwplw, 


70 NOTES ON ROMANS. 


akin to xwpfs and xa@pos) from the love of God ; shall be able to make any 
space between us and the love of God. — rijs év Xpiot@ xré., which is 
in Christ Fesus our Lord. Above, p. 35, 44d Tijs aydans Tov X., from the 
love of Christ ; here, the same love is spoken of as the love of God which 
is in Christ Fesus our Lord ; —two modes of viewing the divine love, 
indicating at the same time the closest union of God and Christ. 

The rendering above of vv. 38, 39, follows the punctuation and render- 
ing of Meyer, and for the most part the punctuationof Tisch. W — H. 
place no comma or other point in the entire sentence. Another render- 
ing would be, either death, nor life, nor angels, nor principalities, nor 
things present, nor things to come, nor powers, nor height, nor depth, nor 
any other creature, etc. The grouping in pairs, as Meyer has done, 
seems, however, more natural and expressive: neither . . . nor, neither 
*%e *= SCOT CEC. 

The rapturous emotions of the apostle nowhere overflow more abun- 
dantly than in this passage; and yet, true to himself, he does not lose his 
hold for a moment of the logical thread. 


Cus. IX.- XI. — On the rejection of Christianity by the greater 
part of the Jews; —a topic which could not be silently passed over 
in this discussion. 


Cuap. IX. — Vv. 1-5. Paul expresses his profound sorrow 
respecting his own people, especially in view of the great privileges 
which they had enjoyed. — Vv. 6-29. A vindication of the justice 
of God. — Vv. 30-33, to v. 21 in Ch. X. The blame with the Jews 
themselves. 


Vv. i, 2. This is introduced without any connective. The topic pre- 
sents a most painful contrast to the exultant joy implied in what is said 
just before. V. 1 contains an unusually solemn and emphatic assurance: 
L speak the truth in Christ, £ do not faisify. @v Xprote, i Christ, as the 
element in which Paul lived. — cuppaptupotrns pot KTE., my conscience 
bearing witness with me in the Holy Spirit (the element in which his con- 
science had its activity). — 8rv Adan Kré., that J have great sorrow and 
unceasing agony in my heart. Paul does not yet mention the cause of his 
sorrow; that appears in the next verse, introduced with yep. 


V. 3. ndxdpnv (ef%xoua in classic Gr. unites the two ideas of offering 
vows and prayers; in N. T., 40 pray, to wish, to long for). It is not cer- 
tain whether the imperf. here denotes an actual state of mind, J was 
wishing, was praying (in my great anxiety for my brethren,) (so Hofmann, 
von Hengstenberg); or whether we are to view it as conditional, sc. &y, 
I could wish, I could pray (so the most). The ellipsis of &y w. this form 


CHAPTER IX. 4, 5. 77 


of conditional sentence occurs in classic Greek, but oftener in N. T. 
Win. p. 305, Butt. § 139, 2,d. Cf. Rom. vii. 7, Gal. iv. 15, 20. — dvd- 
Oepa elvar adrds éyo (subject of the infin., a’rds éyé, same as that of the 
finite verb; hence in the nom.), that 7 myself were anathema (cf. Gal. i. 8, 
note). — dro rot Xpiorod: connect w. avddeua: from Christ, away from 
Christ. — tmép; for, in behalf of. (It is not necessary here to depart 
from the ordinary meaning of bmép w. gen., and render it instead of, in 
place of.) — Kata cwapxa clearly qualifies tév ovyyevav pov, though 
the article tay is not repeated before it: my kinsmen according to (the) 
flesh. Cf. the prayer of Moses, Ex. xxxii. 32. 

V. 4. otrwés elo, who are, since they are (otriwes, guippe qui): 
*Iopandcirar, the ancient, venerable, name; described by the three rela- 
tive clauses, av... av... e& av. — dv F vioberla, sc. eoriv: to whom 
belongs the adoption ; who in ages past, in distinction from all the other 
nations, were tod Oeod viot. The word is here used in a national sense. 
In ch. viii. 15, vio@ecia is used in quite a different connection, and with a 
different reference. — Note the succession of clauses, each made distinct 
by kai... Kal...Kal...Kal...Kkal, — 4 8dfa refers, it is thought, to 
the glorious appearances in the wilderness, and over the tabernacle. 
Cf. Heb. ix. 5. — ai 8ta0fKat, the covenants, made with Abraham and the 
patriarchs. To refer this to the tables of stone on which the law was 
written, or to the Old and New Testaments, does ‘not suit the connection. 
(The N. T. was not yet written in full.) — 4 vopo8erla, the giving of the 
Jaw (on Mount Sinai). This occurred once only; but the covenants were 
made at successive times. — 4 Aatpela, the religious service, particularly 
the impressive religious ceremonies of the temple. Cf. Heb. ix. 1.— 
ai érayyeAlar, the promises, the most important of which were those 
relating to the Messiah. 

V.5. av ot marépes, sc. ciciv, to whom belong the fathers; by which 
they would understand kat’ éoxjv Abraham, Isaac, and Jacob. Cf. 
Exod. iii. 15, iv. 5, Acts iii. 13, vii. 32. — Kal €& dv 6 Xpiords xré., and 
from whom (or of whom) is Christ (or the Christ). This is the last par- 
ticular named, and is by far the most important distinction of the Jewish 


nation. — Td Kata odpKa, so far as relates to (the) flesh. +é points out 
the phrase, acc. of specification: dy after é relates to "IopanAcira, not to 
marépes; if it related to marépes, kal would be omitted. —o dv. . . apy. 


The punctuation of Tisch., 8th edit., placing a period bet. odpxa and 4, 
makes this an independent sentence, — an ascription of praise to God : 
May God who is over all be praised for ever. Amen. W — H. place only 
a comma before 6, thus making 6 &yv agree w. 6 Xpiords: who Zs (lit. the 
one being) over all, God blessed for ever. Amen. The first reading seems 
scarcely to have been thought of by the early church. It introduces a 
doxology very abruptly, and makes no account of the particip. év. An 


78 NOTES ON ROMANS. 


overwhelming majority of scholars, both ancient and modern, adopt the 
second rendering. 


Vv. 6-13. The promise of God not made void by the exclusion 
of a part of Israel. 


Vv. 6, 7... Odx otov (sc. éoriv) 8 Bru. But (tt is) not of such a character 
as that; more freely rendered, z¢ zs not as though. Bear in mind the 
leading thought, —the fact that so large a portion of the Jews were reject- 
ing Christ. The const. odx ofoy ér: is unusual. — exmémtaxev (€x-rinTw), 
has fallen out, has failed, has come to nought. — ob yap (introduces the 
explanation) wavres xré. For not all those (who are descended) from Israel, 
(xot all) these are (in reality) Israel, i.e. Israelites. The word “ Israel” 
is here naturally understood in two different senses: first, as the name of 
the patriarch; and, secondly, as the name of his descendants. — od5° étt 
elolv Kxré., or, because they are Abraham’s seed, are they all children. — 
GAN: éy “Ioadk KAnOqcetal cor oéppa (cited verbatim from the LXX, 
Gen. xxi. 12): but, in Isaac shall a seed be called for thee. The descendants 
of Isaac, not those of Ishmael, shall be called thy seed, and accounted 
thine heirs. 


V. 8. rotr torw, that is, id est, introduces the explanation of the 
quotation. — od Ta Téxva... Tod Beod: not the children of the flesh, (not) 
these are the children of God. ‘ Note in this verse the conception, that those 
who are the genuine, spiritual, descendants of Abraham, are at the same 
time viewed as téxva Tod Geo, children of God. — &dAd\Aa TA TéKVA TIS 
érayyeAlas, but the children of the promise, —the promise contained in the 
words just quoted. — Aoylferar, ave reckoned. Note the frequent recur- 
rence of this word in this epistle: in ch. iv., 11 times; in the epistle, 
Ig times. — eis omréppa, for a seed, entering into that relation. . 


V.9. émayyeAlas yap «ré. (a confirmation of ra téxva ris émayyeAlas, 
the children of the promise). For this is the word of promise; or, 
more literally, 47s word (the one which follows) (7s ove) of promise. — 
KaTa Toy Katpov TotTov, at this (definite) time, at this season, in the 
following year. Cf. Gen. xvii. 21, eis Tov Kaipby todrov ev TG eviavT|e 
TD ETEpY. 

V. 10. od pévov 8, And not only (so). Not only in the instance just 
cited do we see God’s purpose according to election (h kar’ éxrAoyhy mpdbeats 
_ ov Geov, v. 11), but also in another yet more marked instance. — a@AAa 
Kal... Tod TaTpds hpav, but Rebecca also, having conceived by one, our 
father Isaac. In this instance both children had the same parents. In the 
former, the sons were born of different mothers, one of these a bond- 
woman: it was natural that the son of the bond-woman should give 
place to the son of the free-woman. But in this instance no such ground 
of choice appears: hence it was the purpose of God according to election. 


CHAPTER IX. 11-16. 79 


The Greek sentence, begun in v. 10, is resumed with a change of con- 
struction (anacoluthon) in v. 12. 


Vv. 11,12. pire yap yevynlévtav (yevvdw, fo beget; pass. to be begotten: 
also, to de born, as here), xré.: for though they (the twins) had not yet been 
born and had not done anything good or bad. abtév is not expressed with 
these participles, but would be readily understood. No doubt, the readers 
of this epistle were familiar with the narrative. — Wa. . . pévy (the final 
clause placed before the principal clause, v. 12), 2 order that the purpose 
of God according to election might remain, might stand:  mpdOeors (mpd, 
TlOnu), the setting, placing, determining, beforehand ; the purpose: Kar 
exdoytv (ex, Aceyw), according toa picking out, a choice, a selection. This 
clause bet. 7 and mpdé@co1s, attributive position. évy, antithetical to 
exmémToxev, V. 6. — ovK @€ epywv GAN’ Kré. (the position of this clause 
connects it most readily w. pévn), (and this was) not of works, but of him 
who was calling. — épp@by (L. and Sc. ¢nul) adry, it was said to hers br, 
before the orato vecta ; not translated. — 6 pellav Sovretoa To Adooov: 
cited verbatim from the LXX: lit. the greater shall serve the less. This is 
usually rendered, the elder shall serve the younger ; yet Meyer adheres to 
the ordinary and strict meaning of pel(wy and éAdcowv. The prediction 
proved true, not only in the case of the two sons, but also of their 
descendants. 


V. 13. Kabads yéyparrat (ypdpw), even as it is written, — Malachi i. 2, 3 
(cited, with a slight variation in the order, from the LXX), — tov “IaxoB 
Hyanrynca Kré., Facob [ loved, Esau I hated, i.e. before their birth (v. 11 
and v. 12), this was said to her; and exactly in accordance with this is 
the language of the prophet. All this illustrates the 4 Kat’ éxAoyhv 
mpdbecis Tod Geod. 


Vv. 14-18. No injustice on the part of God in all this. 


V. 14 proposes the question which naturally occurs to the human 
‘mind: Tt otv épodpev; What then shall we say? pr aduxla xré. ; 
Ls there unrighteousness with God? By no means! 


Vv. 15,16. ydép, a confirmation of uh yévorro. — TO Modo? . . . A€éyer. 
For he saith to Moses. It would seem all the more solemn and weighty as 
addressed to Moses. Cf. x. 5, 19. — &Aehow Sv av éeH (pres. subjunc.), 
kré.: cited verbatim from the LXX, Exod. xxxiii. 19: J will have mercy 
(07 him) on whom I have mercy, and I will have compassion (on him) on 
whom I have compassion ; —an expression of the most absolute sove- 
reignty, implying an absolute right of choice: hence there can be no 
possible unrighteousness in the exercise of choice. 6v &y w. the subjunc., 
a conditional relat. sentence. — dpa ov od tod OéAovTos, sc. early. So 
then it is not of him who wills (it, i.e. the obtaining of what is implied or 


80 NOTES ON ROMANS. 


involved in the words éAe@ and oikrefpw), nor of him who runs, but of 
God who has mercy. tpéxovtos, spoken primarily of one who runs in the 
competitive race; hence, of any great exertion. Observe that in the 
exercise of this sovereign choice, God is here spoken of as €Aewvros, 
having mercy. This is often forgotten. 


V.17. ‘yap introduces a confirmation of the same great principle of 
God’s sovereignty by an example familiar to the Jewish mind, —an 
example of one who was hardened; the opposite of €Aeos. — 6tt intro- 
duces the citation, as in v. 12. — eis avtd tovto, (looking) into this itself, 
with this very end in view. — &hyeapa (ef, eycipw) oe, L raised thee up. — 
bres évSelEmpar (aor. mid. subjunc., fr. év-Seievums) ev’ ool xré., that L 
might show (exhibit) in thee (i.e. in thine overthrow) my power. — Kal 
Stas SiayyeAy (2 aor. pass. subjunc. of SiayyéAAw) Kré., and that my 
name might be published abroad in all the earth: To dSvopa pov. my name, 
as the name of the one who had wrought such wonders. The latter part 
of this quotation is from the LXX verbatim; the first part is somewhat 
changed. Cf. Exod. ix. 16. 


V. 18. Conclusion from the foregoing and the statement of a general 


principle. — dpa otv . . . oxAnpiver. So then on whom he will he has 
mercy and whom he will he hardens. The ellipsis w. @éAe is readily 
supplied: @éAe: éAceiy . . . O€Aex oKANpiVYELY, on whom he wishes (to have 


mercy) (on him) he has mercy, and whom he wishes (to harden) (him) he 
hardens. ; 

“ Whatever difficulty there lies in this assertion, that God hardeneth 
whom He will, lies also 27 the datly course of His providence, in which we 
see this hardening process going on in the case of the prosperous ungodly 
man. The fact is patent, whether declared by revelation or read in his- 
tory; but to the solution of it, and its reconciliation with the equally 
certain fact of human responsibility, we shall never attain in this imper- 
fect state, however we may strive to do so by subtle refinements and dis- 
tinctions.” (Alford.) An exceedingly important statement. 


Vv. 19-21. Man not in acondition to call in question the deal- 
ings of God. 


V.19. “Epets (L. and Sc. nut) por otv. Zhou wilt say to me then 
(in view of the statement, v. 18). — ti @re péuderar; Why does he still 
find fault? — t® yap BovAnpat. xré. The preceding question implies, 
he has no reason to find fault; For who withstands his will? Td BobrAnpa 
(only twice in N. T., fr. BotAoua, L wish, or J will), that which has been 
willed, or wished; cf. Acts xxvil. 43: the usual word in N. T. for 
“will” is 0éAnua. avOéoTnKev (avril, tornut), perf. in form, pres. in mean- 
ing. The questions in this verse are those of the unrenewed man in 
every age. 


CHAPTER IX. 20-23. 81 


V. 20. & &vOpwre, O man, O human being. — pevotvye (uév, ody, yé), 
indeed then, nay but, yea rather (Alf., L. and Sc.) ; a wohl (Meyer); bien 
flutét (Godet). It does not contradict, but shows the absurdity, of what 
precedes. — ov tis ef 6 GvtatroKpivdpevos (ati, amd, Kpivoua) TO bea, 
thou, who art thou that (acting as a judge, kpwomevos) repliest against God ? 
— pi) pet Td TAGT PA TO TAGCGAVTL (TAdToW)* TL... otTws; Shall the 
thing that has been moulded say to him who moulded it, Why didst thou 
make me thus? Note the force of the neg. wf in a question anticipating 
a neg. answer. In the next sentence, ov« anticipates an affirmative 
answer. This question implies nothing more than the absolute depen- 
dence in every respect of the creature on the Creator. 


V. 21. % (introduces a new illustration) odk xe... Tod mAod, or has 
not the potter a right over the clay: & Tov . . . pvpdpatos (fr. pupdw, 
to mix, to knead; 7d pvpapa, that which has been mixed, the mass), from 
the same mass (the mass of clay mixed with water). — qmotffoar w. éfov- 
olay, a right to make. — 6 pev...8 8 = Att. 7d wiv... 7d 5¢, the one 

. . the other: oxetos, apposition: from the same mass to make the one 
(part, portion) @ vessel for honor (put into that use), ¢he other (part) for 
dishonor ? This illustration was familiar to the readers of the O. T. 
(cf. Is. xxix. 16, xlv. 9, 10; Jer. xviii. 6: also in the Apocrypha); and 
would therefore have all the more force to the readers of this epistle. 
God’s sovereignty, his absolute right (éfovciay) to carry out his own 
pleasure, without giving account to any creature, is the thought presented 
in this illustration. 


Vv. 22-29. God’s long-suffering and the end in view. 


Vv. 22, 23. et 8€ xré. A conditional sentence with the apodosis sup- 
pressed, — a construction found in classic as well as N. T. Greek, — with 
an interrogation point at the end of v. 23. So W—H. The force is 
best given by the English, Wat zf. Following the punctuation of Tisch., 
we render: What if God, though willing (@€dwv) to show his wrath and to 
make known his power (td dvvardv abtod, that which was possible on his 
part), endured in much longsuffering (much patience) vessels of wrath com- 
pletely fitted (karnptiopéva, kataptiCw) for destruction (to enter into destruc- 
tion) and (what if he did this) 77 order that he might make known the riches 
(the wealth) of his glory upon vessels of mercy which he had made ready 
beforehand (mpontoipacev, mpd, étound(w) for glory (to enter zto glory)! 
The sentence in English is rather an exclamation than a question. The 
apodosis of the sentence, read as a condition, would be somewhat thus: 
If God resolved to act in the manner here described, what will a created 
being have to say? See Win. and Butt. on Aposiopesis. In respect to 
any theological difficulties connected w. xatnptiouéeva and mpontoimacey, 
see remarks on v.18. Other constructions of the sentence have been 

6 


82 NOTES ON ROMANS. 


proposed, but the one above given seems the most natural. For fuller 
discussions of the theological questions here involved, the student is 
referred, if he has a taste for such discussions, to the larger commen- 
taries. 


DS PAs 2S 26. ods... jpas. Antecedent in the relative clause = 
fas ods xré. The sentence takes up and expands the thought éml oxedn 
éAgous, upon vessels of mercy... (upon) us, whom he also called, not only 
from the Fews, but also from the Gentiles. — v TH ‘Ooné, ix (the book of) 
Hosea, ii. 25. The variation from the original is very considerable, both 
in the order and structure of the clauses, and in the application of the 
words. — Kadéow Tov od Aadv pov, / will call the one (who is) not my 
people: dadv cv, (this one I will call) my people. — kal tiv ovK HyaT- 
pévny (ayatdw), and her who is not loved (has not been loved): nyannpuevny, 
(I will call) Zoved. — wai érrat «re. Hosea, i. 10, nearly verbatim from 
the LXX. kal Zora is not the language of the apostle, but part of the 
citation. It = Heb. 1°). W — H. place only a comma after adroits, 
and this seems better. The citation seems intended to show that it is in 
keeping with God’s dealings in the past to receive and own as his people 
those who had not been his people,—a confirmation particularly of 
GAAG Kal ef EOvar. 

V. 27. “Hoatas 8 xpdfe. Is. x. 22,23. A confirmation from pro- 
phecy that the rejection of a large part of Israel was but the fulfilment of 
that which had long before been declared. The statements of both pro- 
phets taken together confirm v. 24: that of Hosea, aAAd kal e& eOvav: 
that of Isaiah, od udvov é& "Iovdaiwy. The first, the acceptance and adop- 
tion of Gentiles; the second, the rejection of Jews. — xpafe, crzes, loudly 
proclaims: imép, respecting, concerning. Note this use of éwép in later 
Greek. — éav 4... Paraoons, Lf the number of the sons of Israel be as the 
sand of the sea: To trdheppa cwbjcerat (cd w), the remnant (that which 
has been left behind, only that) shall be saved; or, as in R. V., zt zs the 
remnant that shall be saved. 


V. 28. A continuation of the same citation, denoting the certainty and 
the speedy execution of that which is predicted. — Adyov yap... él Tis 
yiis. For finishing (cvvterday, aby, TeAew) and cutting short (Ais) word, the 
Lord will execute (it) upon the earth: rdbyov, word ; quicquid dixit (Exasm.). 
Meyer remarks that the LXX did not understand the original Hebrew, 
and translated it incorrectly; yet Paul follows very nearly the LXX, 
giving the same general thought. The student will also observe how 
different the reading of this verse in the recent critical editions is from. 
earlier editions of the Gr. Test. 


V. 29. A further confirmation from prophecy that the remnant only 
shall be saved. — The punctuation of Meyer and of Godet, placing a 


CHAPTER*® TX. ~ 30-33: 83 


comma after «af, and connecting it with ef uh, seems preferable: thus, 
And, even as Isaiah has prophesied, unless the Lord of Sabaoth had left to us 
a seed, we should have become as Sodom, and should have been made like 
Gomorrah (lit. and as Gomorrah we should have been made like). Cited 
verbatim from the LXX, Is. i. 9. — mpeelonxev (mpd, etpnrev, L. and Sc. 
onl), has prophesied (so Meyer, Godet, De Wette, Thol., et al.) ; Aas said 
before, i. e. in a preceding part of his prophecy (so Beza, Calvin, Grotius, 
Erasm.; Alf., et al.). It is difficult, and surely not very important, to 
decide between these two renderings. — ZaPae0, Heb. NIN2¥, of hosts. 
“The apostle appears to have retained the Hebrew word untranslated, 
because it is so retained in the LXX.” (Stuart.) — éyevqOnpev (-yfyvo- 
pot, later yivowa). Note this form of the aor. in later Gr., st. éyevduny, 
pl. évyevdueda. 


Vv. 30-33. The blame of their rejection falls on the Jews them- 
selves. The reason for this here briefly stated ; then more fully 
developed in ch. x. 


Vv. 30, 31. The student has already become familiar with the Tt otv; 
and Tt odv épotuev; in the style of Paul. The question is here answered 
in vv. 30, 31; andthe way is thus prepared for d:ari; and the important 
principle stated in vv. 32, 33 — 8tt: declarative. Zhat (answer to the 
question) ¢he Gentiles, who followed not (lit. those not following, or though 
they followed not) after righteousness, obtained righteousness, etc. The 
words 8tdKovra and KatédaPev (kaTra-AauBdvw) suggest the picture of one 
running in the race-course and obtaining the prize. vn, the Gentiles, or 
Gentiles, without the article in Greek, as only a part, not all, are meant. — 
Sixatocivyvy S€ tiv & miorews, ut the righteousness, that of faith ; more 
freely rendered, but the righteousness which is of fuith. 8é (cf. iii. 22), but; 
aber, Meyer; mats, Godet: cf. Win. p. 443. dixasoodvnv made definite 
by tiv é« miorews (so in iii. 22; Sixaoodvn made definite by the gen. 
Geov), the righteousness which springs out of, results from, faith (die aus dem 
Glauben kommende, — Meyer). Note the emphatic repetition of dicato- 
avynv, and, in v. 31, of véuov. —*Iopand 8€: but Zsrael (i. e. the great body 
of the nation). — vopnov Btkavorivys: a law of righteousness, i.e. a law 
which should secure righteousness. — eis vopov odk epOacev (pbavw) : 
did not come into a law (of righteousness). Sikaoodvns, repeated in some 
MSS. after the second vduov, belongs in thought w. both words. @dvw, 
in classic Greek, to come first. For the meaning fo come, in N. T., see 
Matt. xii. 28, Luke xi. 20, 2 Cor. x. 14, 1 Thess. ii. 16. 

Vv. 32, 33. Svarl; Why? For what reason (did Israel fail)? — 8re 
(causal) .. . Esywv, sc. edlwtay dixaoctyny, because (they followed after a 
righteousness) ot resulting from faith, but as if resulting from works: 
as suggests that such a pursuit was only a vain imagination. —* mpocé- 


84 NOTES ON ROMANS. 


Koay (mpookdmtTw) Kré., they stumbled, they struck against, the stone of 
stumbling: +@ before Al@w, to denote an object well known, as foretold 
by the prophet. — i800 rl@npr xré. The quotation unites two passages 
in Isaiah, — viii. 14, and xxviii. 16. Cf. 1 Pet. ii. 6,7, Behold J place ete. 
— Kal 6 moretwv én’ atta, and he who has his faith (resting) upon it. 
This stone of stumbling and rock of offence would be understood at once 
as referring to the Messiah. — katatoyuvOqorerat (Kat-aicxtvw), shall not 
be fut to shame, made ashamed. The expression in the LXX is od ph 
karatcxvv67, which is not an accurate rendering of the Heb. WT 87. It 
is thought by some (Reiche, Olsh., Hofmann) that the LXX had before 
them a different Hebrew reading. Note that Paul adopts the sense given 
by the LXX, although in a different form of the Greek verb. 


Cuap. X.— The thought in Ch. IX. 30-33 more fully developed. 


Vv. 1-4. The reason why the Jews were rejected. — Vv. 5-Io. 
Salvation designed for Gentiles as well as Jews.— Vv. 11-17. The 
gospel should be preached to all. — Vv. 18-21. The calling of the 
Gentiles predicted in the Old Testament. 


Vv. 1, 2. Note in the address *A8SeAdol, the affection which was 
undoubtedly unfeigned. — pév without any corresponding 5€. — 7 edSoxla 
(cf. Matt. .xi..26; Luke.ii. 4; x. 22; ' Eph. iss, 9;, Phil. 1.45, ii. 13; 2°*Thess: 
i. 11)... kal 4 S€énows Kré., the gooduill of my heart and my supplication 
to God (is) for them (that they may be led) into salvation. wip adbtav, for 
them. One might expect here trep tuadv, for you; but the epistle was 
addressed to the Roman church, composed both of Gentiles and of Jews 
who believed in Christ. These were the persons meant by ’AdeAgol ; 
hence he naturally uses the 3d pers. in speaking of the Jewish nation as a 
whole. — ets owtyptay, the end in view in connection with 7 evdoKia.. . 
n Sénois, goodwill. . . supplication. Note the article 7 w. Sénois as an 
unemphatic possessive pronoun (also the dif. bet. 5éno1s and mpocevxn, 
supplication, prayer ; cf. Eph. vi. 18). — paptup® yap avrots (introduces 
a reason for this goodwill and supplication). For J testify (Lam a witness) 
for them (dat. of interest; or, 2 respect to them, dat. of reference). — 
tHAov Ged (objective gen.), a zeal for God. — GAN od (sc. (HAov Beod 
éxovow) Kat émlyvacww, ut (they have) zot (a zeal for God) according to 
knowledge ; not according to an intelligent and correct view of the plan of 
salvation. Their zeal is quite disproportionate to their knowledge. 
yvaots, knowledge; éniyvwots, a thorough, full knowledge. 

V. 3. yap introduces the explanation and confirmation of od kar’ 
ériyvwow. — THY TOD Peod Sikatocivyyv: cf. i. 17. — Thy iStav SiKato- 
ocbvny, their own righteousness; i.e. Thy ék Tov vduov, that of the law, that 
which is established by their own legal observances. — orfoat (icrnpt), 


CHAPTER X. 4-8. 85 


_ to establish, to cause to stand ; giiltig machen (Meyer). — ovx trerdynoav 
(2 aor. pass., fr. éro-rdoow): mid. in meaning; cf. viii. 7, xiii. 1, James 
iv. 7, I Pet. ii. 13: they did not subject themselves. Yet this same tense 
may be used in the strict passive sense; cf. viii. 20. 


V. 4. In their attempt to establish their own righteousness they 
failed: for, yap, introduces a most important declaration. — tédos 
(emphat. posit.) vopouv, az end (a completion, a termination) of law, asa 
system, a means of obtaining righteousness: Xpuords, sc. éorly, 7s Christ: 
eis Stxatorivny, (/eading) into righteousness: wayti T@ TirTEvovTL, May be 
viewed as dat. of interest, or as dat. of reference, for every one who has 
Jaith, or in reference to, in relation to. The order of the Greek words in 
the sentence presents the idea most perspicuously. 7éAos véuov may be 
viewed as definite, the end of the law. This meaning of téAos, end, termi?- 
nation, seems more appropriate here; and it is so understood by a large 
class of expositors (so Meyer, De Wette, Luther, Augustine, et al.). 
Yet the word may include also the idea, exd in view, fulfilment: so many 
expositors understand the word here. The first meaning seems from the 
connection to be most prominent. 


V. 5. ‘yap introduces a series of statements confirming v. 4. — ypadeu: 
historic present. — 8tt, before the orat. rect., does not belong to the 
citation. — tiv Sua... éy aity: Levit. xviii. 5: lit. the man who has 
done the righteousness which ts of the law shall live in it. The emphatic 
word is toiqoas. — tHoetar (Caw), shall live ; not in the O. T. sense of a 
prosperous life in the land of promise, but in the N. T. sense of eternal 
life ((w) aidvios). — Note that Paul attributes Leviticus to Moses as 
author. 


Vv. 6,7,8. 4 8 && mlorews Stkartortvyn. But (in contrast with what 
precedes) the righteousness which comes from faith (here personified, and 
hence the words) ottws Aéyer, ¢hus speaks. The following lively imagery 
is taken from Deut. xxx. 11-14, with such variations as the different con- 
nections require. In both passages the language presents one thought in 
common, — che word is near thee etc.; but how different is the word in the 
Old from the word in the New Testament! There, it is the 9 évtoAy and 
the moeiy ard: here, it is the 7d pia tis wictews. Paul draws the 
imagery chiefly from Deut., but the doctrine is radically different. — 
pi eltrys (aor. subjunc.) év rq kapSla cov, say not in thy heart. — tls ava- 
Biocera... tis kataByoerat, who shall ascend... who shall descend etc., 
i.e. who shall do some great, some impossible thing? The inquiring 
sinner often plans some great thing. Instead of accepting with a simple 
and childlike faith the offer of salvation through Christ, he wishes #0 do, 
moteiv ToOTO. — GANG th A€yer; But what does it (the righteousness which 
comes from faith) say ? — éyyis cov Kré., Near thee is the word . . . the 


86 NOTES ON ROMANS. 


word of faith (rijs mlarews, objective gen.; the word which points to faith, 
which makes faith the object held ever in view, the great doctrine) which 
we proclaim. It seems desirable, and not difficult, to distinguish usually 
in translating between evayyeAl(w, knpvoow, and KatayyéAAw: Zo tell the 
glad tidings, to preach ; to proclaim (as a kijput); to announce (as a 
messenger, an &yyedos). To render them all by the one English word 
preach, is certainly very faulty. 


V. 9. &rt may be understood as causal, decause; or as declarative, that. 
In the former sense it would be a confirmation of the preceding sentence; 
in the latter, a fuller statement. — édv oporoyqcys (aor. subjunc. of 
duoroyew) . . . KaL murTevoys (same const. w. duodoynons) ... cabhon 
(fut. pass. of ow.) (A future condition stated distinctly and vividly — 
Gocdw. Supposition with probability—-Had. The aor. subjunc. in con- 
ditional sentences is often nearly equivalent to the Latin fut. perf. — Had.) : 
if thou confess .. . and have faith, or tf thou shalt confess ... and have 


faith ... thou shalt be saved. —- & TO Tpatt gov... Tj Kkapdia cov 
correspond to the same clauses above. — “Iynootv: obj. of éuodoyhons, 


kUptov in appos. with it: Fesws (as) Lord. — &v tH KapSig gov. Observe 
that Paul locates the faith of which he is speaking in the heart, not in the 
head,— an important difference. Observe also Paul’s test of faith, —that - 
God raised this Jesus from the dead. This statement is in reference to 
the question in v. 7. — cwOqoy, thou shalt be saved, shalt be rescued from 
death and made a partaker of the salvation through Christ. It means, there- 
fore, much more than (joerau, Vv. 5. 


V. 10. An explanation and confirmation of v.9. Note the succession 
of sentences beginning yap... yap...ydap...ydap...-ydap, each one 
confirming the preceding. — Kapdia .. . oroparti: dat. of means: with 
(the) heart... with (the) mouth. — wuerebetar eis Sikatocvvyy . . . opodo- 
yettrar els owrnplay, faith is exercised (leading) into righteousness... con- 
Jession is made (leading) into salvation. ‘The verbs are impers. Note the 
parallelism, after the Hebrew style. 


Vv. 11, 12. was 6 motedov . .. KaTatocxuvOqnoerar (KaTaoxivw). 
Every one who has faith (resting) on him shall not be put to shame. avt@ 
and adrdy (v. 9) are readily referred to "Inoobty: cf. ix. 33. For mas... 
od, cf. Win. § 26, Butt. p.121. Note that Paul, in stating again this great 
fundamental doctrine, now adds for emphasis mas, every one, which is not 
expressed above, ix. 33, and is not in Isaiah, either in the Hebrew or in 
the LXX. — od yap éoriv StaeroAq: a confirmation of mas: for there ts no 
distinction (no drawing asunder, no separation) both of Few and of Greek, 
i. e€. in respect to the acceptance of those who have faith; the subject now 
under consideration. Note continually the word “EAAny, Greek, in the 
sense of Gentile, — every one in distinction from the Jew. — 6 yap attos 


CHAPTER: X. 13-17. 87 


KUptos TdvTwy, sc. eorly: for the same Lord (4elongs to) all, (is Lord) of 
all. xvpws here naturally means Christ. Cf. v. 9; also xiv. 9, Phil. ii. 11, 
Acts x. 36. — mAourév cis tévtTas Kré., being rich towards all, being rich 
(and imparting his riches so that they enter) ézto the midst of all who call 
upon him. 


V. 13. mas ydp &s dv émuxadéonrat (aor. subjunc. mid.)... cwbhoerar. 
for every one, whosoever shall call (or shall have called ) on the name of the 
Lord, shall be saved. Note the emphat. mwas bs ay, on the name of the 
Lord, i.e. with a recognition and acknowledgment of “what his name 
imports, —to wit, the sinner’s only hope, his Redeemer, Justifier, Lord, 
final Judge” (Hackett). Cf. Acts ii. 21; Joel ii. 32, cited verbatim fr. 
the LXX. 


Vv. 14,15. mas oby érikadécwvrar, How then shall they (or may they, 
can they) call on him etc. Note here after més the aor. subjunc. forms, 
except axotcovra:. The change from fut. indic. to aor. subjune. is so 
slight that the difference in the popular pronunciation would probably 
not be perceptible to the ear; and hence, in instancés like these and 
many others in N. T. Greek, there could be scarcely a perceptible 
difference of meaning. Cf. Meyer, ‘x loco. — eis dv odk éerlorevray, 
tz whom (directing attention zzto whom) they did not have faith. — was & 
Kré., and how shall they have faith in him whom they have not heard ? 
(so Meyer, Vulgate, R. V.,) or, of whom they have not heard? (so nearly 
all expositors.) The connection certainly seems to require this meaning 
of od otk HKoveay, of whom, in regard to whom etc. — was BS... Knpvo- 
covtos ; and how shall they hear without one making proclamation ? — 
mas 8... dmorraha@sw (atocréAdw); and how shall they make troclama- 
tion unless they be sent? By whomsent? The answer is implied in v. 17: 
dia phuaros Xpictov. — Kalas yéyparrat: xKré. (and they shall be sent; 
for this is implied in the words of the prophet), eve as it has been written, 
How beautiful are the feet of those who preach the good things, or who pub- 
lish the good tidings of the gospel! Note the close logical connection of 
this whole paragraph. The citation is a free rendering of Is. lii. 7. The 
immediate object, carrying out the thought od... SiacroAh Kré, Vv. 12, is 
to show the propriety of preaching the gospel to the Gentiles. 


Vv. 16,17. GAN xré. But (though thus published) sot all listened to 
the gospel, to the good tidings. (And this is in conformity with the words 
of the prophet.) For Jsaiah says, Lord, who put faith in our report ? 
Gxoq, the sense of hearing, the act of hearing, the thing heard, the repcrt. 
Cf. John xii. 38. See also Gal. iii. 2, akojs, note. The citation is from 
Is. lili. 1, verbatim from the LXX. — dpa «ré. Accordingly (a conclusion 
from the prophetic words, which suggest a negative answer ; and a con- 
firmation of v. 14) faith (comes) by (as a result of) hearing (cf. definitions 


88 NOTES ON ROMANS. 


of &koh, v. 16); and hearing, through the word of Christ: %, generic 
article: mlotis ... akon, sc. éoriv. Some editors read here, @eod st. 
Xpiorod, through the word (that which has been spoken) of God. The 
thought of the apostle is not materially changed. 


V. 18. GAG A€yo. But J say (L ask). — ph ovK Hrovoay ; they did 
not fail to hear, did they? The answer, no! is suggested by the neg. wh: 
the neg. od« is in close connection with the verb (ov« akotw, J do not hear, 
I fail to hear). Note the difference bet. axotw, J hear; and traxovw, 
I hear to, I listen to, I obey. — pevodvye (emphasizes the negation implied 
in the question), certainly not: (that was not possible, for) zéo all the 
earth went out their sound ; and into the limits of the habitable world, their 
words. Ps. xviii. 5, cited verbatim fr. the LXX. avtrov... avrav refer 
here naturally to the persons making the proclamation. In the Ps. 
(numbered xix. Eng. version) they refer to the heavens, which declare the 
glory of God. 


V.19. G&G Aéyw, as above. — ph... odx (as in v. 18) yva (yryvdéone) ; 
Israel did not fail to know, did he? (That is not possible; for) Ferst 
(in the order of time, among those who predicted the extension of the 
gospel to the Gentiles) AZoses says. The ellipsis after od éyvw is variously 
supplied. The most natural is, /svael did not fail to know the fact here 
declared, —the proclamation of the gospel to the Gentiles. — éyd.. | 
ér’ ovk eve, J will move you to jealousy with (lit. upon) (that which ts) not 
a nation. — er tive... wapopyo (fut., fr. rap-opyi(w) Kré., with a nation 
not intelligent I will move you to anger. Deut. xxxil. 21, cited nearly ver- 
batim fr. the LXX. 


Vv. 20, 21. ‘Hoatas 8€: another citation to the same effect. — aro- 
Tokua (ard intens. and roAudw) Kal Aéyer (pres. tense, implying the 
present truth of the words cited). Awd Ssaiah zs very bold and says. The 
utterance of these words required some boldness on the part of the pro- 
phet. — etpéOnv (ciplonw) ... érepwtaaw (ér-epwrdw) : cited nearly ver- 
batim from the LXX, but with an inversion of the clauses: 7 was found 
by those who did not seck me; I became manifest to those who did not ask 
of me: trois... {ytotow, by those not seeking me; dat. of agent or doer. 
Win. § 31, 10. — éyevounv, in the LXX éyevhOnv: émepwraw, fo ask, to 
question, to interrogate; used often in the gospels, only twice in the 
epistles. — mpds 8€...Aéyet. Aut (in contrast with those referred to in 
V. 20) respecting Israel he (the prophet, in the name of God) says. — 6Anv 
Tiv tpépav: acc. of time, denotes duration: a// the day long, the whole 
day through. — &ewéraca (éx-werdvvups) xré., L stretched out, I extended, 
my hands (the attitude of one inviting or imploring) fowards a people dis- 
obeying and contradicting: ameSotvta is particip., not adj., and may 
equally well be rendered lit. The old English word gaznsaying, is not 


CHAPTER XI. 1, 2. 89 


clearly understood by the majority of people. — Note carefully the doc- 
trine here presented. God is represented as stretching forth his hands ; 
thus inviting and entreating Israel to come to him. A large portion dis- 
obey and say, no! These, and these only, God finally rejects. We have 
here, then, the fact of human responsibility clearly stated. 


Cuap. XI. — God’s plan in the rejection of a large part of 
Israel. 

Vv. 1-10. This rejection not total; but in part. — Vv. 11-24. 
The rejection attended with blessed results to the Gentiles ; 
and not to remain perpetual. A word of warning to the Gen- 
tiles. God’s goodness and severity alike manifest in all this. — 
Vv. 25-32. The ultimate gathering in of the Jews with the Gen- 
tiles. — Vv. 33-36. A glance at the vast plan of God, with an 
expression of adoration. 


V.1. Aéyw otv. J say then ;—a false inference from ch. x. vv. 19-21, 
is thus introduced and refuted. — ph atrdcato (at-whéw) Kré. Did God 
cast off (reject) his people? Note here again the force of wf in a question: 
God did not cast off his people, did he? pr yévourto (xo!) by no means !— 
an expression of horror at the thought suggested by amdéaaro. Note the 
pron. avtod w. Tov Aady, his own people ; implying the impossibility of a 
complete and permanent rejection. — kal yap éyo... ipl, for 7 also am 
an Israelite ; and, as such, I cannot admit the supposition. So the argu- 
ment is viewed by De Wette and Meyer. The common and more 
natural view is, that Paul adduces his own case in disproof of the 
supposition; and the following clauses (/vom the seed of Abraham, the 
tribe of Benjamin) are in confirmation of the statement that he was 
actually an Israelite. Benjamin and Judah had long been known as the 
chief representatives of Israel. It is inferred from the reasoning here 
that the larger part of the church in Rome must have been of Gentile 
origin. Cf. Godet. 

V. 2. otk ardécato. God did not cast off. Note the clear distinction 
bet. ob and wh (v. 1). —avrod. The classical scholar will observe how 
seldom the reflexive pronoun is used in recent critical editions of the 
N. T. — 8v mpotyva, whom he foreknew. Note that this verb contains 
the idea of decision as well as foreknowledge. God could not change his 
plan thus formed in eternity. Cf. viii. 29. — 4% ob« ot8are introduces a 
proof, from an analogous case in the past, that God had not rejected his 
people: Or (cf. ix. 21, note) do you not know etc. — év ‘Hdela w. th déyer 
tH ypabn, what the scripture says in Elijah, i.e. in (the narrative concern- 
ing) Elijah. — as evtvyxaver xré.: connect w. od ofdate: how he inter- 
cedes (cf. viii. 27, 34, Heb. vii. 25) with God against /srael ? 


go NOTES ON ROMANS. 


V. 3. The words of Elijah, cited freely from the LX X; 1 Kings xix. 10. 
— karéoKkapay (karackantw), they dug down, destroyed to the foundations. 
— Kay (Kal ey) tredelpEny (d70-Acimw) pdvos Kré., and J was left alone 
and they are seeking etc. 

V. 4. © xpnpatiopds (only here in N. T.), the divine response, the 
answer of God (to this complaint). — karéAurov xré., J left, or have left, 
etc. Cited fr. 1 Kings xix. 18, with some variations both from the LXX 
and from the Hebrew. — épavto, for myself, for my own service; in dis- 
tinction from idol-worship. — ottwes ty Baad, who did not bend, or have 
not bent, a knee to Baal; —the Pheenician god, thought by some to repre- 
sent the planet Jupiter; by others, the sun. The latter is more probable. 
Note here the gender, 77 B. In 1 Kings xix. 18, it stands t@ B. So, in 
other passages, it is sometimes masc., sometimes fem. The suggestion is 
made that Baal was viewed as an androgynous divinity. 


V. 5. otrws otv...Kaipo. So therefore (corresponding to this fact in 
O. T. history) 2 the present time also. — detppa, something left, a remnant. 
Cf. dmdAciuua (W — H. éréAmua), ix. 27. — kar éxAoytv xapttos, accord- 
ing to an election of grace (an election not founded on merit, but as an act 
of favor). Connect this closely in thought with yéyovev, perf, has arisen 
and Zs. 


V.6. Anemphatic repetition of the thought kat’ ekAoyhv xdpitos in 
the negative form, odkért é toywv. — ei 8 xdpuTt, sc. Actua yeyovev. — 
ovKétt €€ Epywv, sc. éeoriv, but if it is (if a remnant has arisen) dy grace, zt 
zs no longer a result of works: obvxéri, no longer, no more, does not imply 
that such a result ever actually took place ; but od«ér: is to be understood 
in a logical, not a chronological, sense, —o Jonger can it be argued and 

affirmed. For this logical use of ov«étt, cf. vii. 17, 20, Gal. iii. 18; also 
_ the frequent logical use of viv. — éwel. . . xdpus, séce (if that were so) 
grace becomes no longer grace; grace (definite,  xdpis, the divine favor) 
becomes no longer grace (divine favor),—\oses its distinctive character, 
ceases to be grace. 


V. 7. Tt otv; What then? What must be our conclusion? The 
answer follows. — 6 ému{nret "Iopand, what Jsrael (viewed as a whole, as 
a nation) és searching for (namely, dixaocbynv): Totto otk éméruyev (em 
tuyxdvw), this it (the nation) did not obtain, did not find. Note here 
émituyxdvw w. the acc.; usually w. gen. — 4 8& éxAoyh érérvyev, ut the 
election (abstract for the concrete, those who were elected) obtained (it). — 
ot S& Aoitol erwpabyncav (mwpdw), and the rest (those who were left, when 
the few were chosen and taken out) were made ma@pos (a kind of marble), 
were made as stone, were hardened, so as to be incapable longer of receiv- 
ing religious impressions. 


V.8. KaSdmep (= Kara Gmrep) yéypartar, according to the very things 


GUAT TER TAL. (vy, 16: gt 


which have been written. This hardening, mdépwois, is not a new thing in 
the history of the nation. It took place in the days of Isaiah, and even 
of Moses; Deut. xxix. 4, Is. xxix. 10. The sentence following is a free 
use of the words in the LX X, combined from both passages in one state- 
ment. — okey . . . karavufews, God gave to them a spirit of stupor (or 
torpor, or numbness). — dp8adpovs . . . @Ta: same const. w. mvedua: 
(God gave to them) eyes that they should not behold, ears that they should 
not hear: tod pr Bd€rev, tod axovety, may be regarded as limiting geni- 
tives; lit. eves of not beholding, ears of not hearing, i.e. eyes not fitted for 
beholding, ears not fitted for hearing. But this use of rod w. the infin. is 
far less common, and cannot apply in v. 10. No theological difficulty 
would be avoided by this rendering. — ws . .. hmépas, zzril this day. 
What we now witness, says Paul, is nothing new. It began long ago, and 
has been continued to this very day. We may best understand what is 
said in this verse if we remember that this terrible spirit of torpor was 
punitive, sent as a punishment for sin. It is only by keeping this thought 
in mind that we gain any just conception of God’s dealings. 


Vv. 9,10. Another citation to the same effect. — kal AavelS déyeu. 
And David says. That which follows is a free citation from the LXX, 
Ps. ]xix. 23. Scholars differ in opinion as to the authorship of this psalm. 
Hengst. et al. regard it as actually composed by David. Meyer et al. give 
it a much later date. If Meyer is correct in his opinion, then the word 
“David” would be used as a title of the entire collection of Psalms. 
This is possible; and so the name “ Moses” may be used as a title of the 
Pentateuch, synonymous with the title “the Law.” But it is by no means 
certain that Meyer is correct in his opinion. — yevnOAtrw. . . eis maylSa 
nte., let their table be turned into a snare and into a trap (or a net) and into 
a stumblingblock. and (so) into a recompense to them. ®@hpav is not in the 
original (as we now have it), and seems to have been added by Paul for 
a fuller expression of the thought. It means primarily a hust, a chase, 
and is rendered by Meyer Jagd. By a natural metonymy, it may mean 
the instrument for catching game, a met?, or a trap. — oxavdadov, a later 
form of oxavddAnOpov, primarily a ¢rap-stick on which bait is fastened ; 
hence anything on which one stumbles. — avramddopa (fr. avril, ao- 
5i5wur), something given back in full, a full recompense. The word is not 
found in classic Greek, but often in the LX X. —ckoticOqtacay (cKorti(w, 
axdros, darkness) wré. Let their eyes be darkened, be filled with darkness: 
Tod pr Brérewv, 27 order that, to the end that, they may not behold. — Ka 
Tov v@Tov (usu. Td v@TOV) .. . TbvKaprpov (civ, KdumTw), and do thou bend 
together their back continually. This may indicate the carrying of a heavy 
burden; or, in connection with what precedes, it may picture the groping 
of one who cannot see. 


92 NOTES ON ROMANS. 


For the better understanding of all this, refer to Chap. IX. 31-33; 
then turn to what follows, vv. 11-24. 


V. 11, ff. The end in view in this exclusion and hardening of the Jew- 
ish nation. Aéyw ody, as in v. I, calls special attention to what follows. 
— pi trravcay (rraiw) tva wécwow (aimrw) ; did they stumble that they 
might fall? Cf. mpocéxopay (rpoo-Kémtw, to strike against), ix. 32. Both 
words are spoken of the same thing, —the rejection of Christ. tva méow- 
ow; that they might fall? so that the of Aorol, v.7, might be perpetually 
lost, and never won over to Christ? This is emphatically denied. — 
TO aVTdSY TapaTTaepaty (raparrwua, fr. rapa-wintw), by their fall ; lit. by 
their fall aside. Cf. ch. v. 15, 16, 17, 18, 20, where the same word is ren- 
dered offence; R. V. trespass. — % carnpla tots Bverw, sc. yéyover, 
salvation (has come) to the Gentiles. With the thought here expressed, 
cf. Matt. xxi. 43, xxii. 9; Acts xiii. 46, xxvill. 28. — eis TO Tapatndacar 
(rapa¢nAdw) avrovs (the end in view), so as to incite them to jealousy ; the 
reverse of iva méowow. Cf. x. 19. : 


V. 12. 8€, continuative, azd, or it may be rendered zow, — a transition 
to a most animating thought. — et 8€ ro jwapdtrepa attrav... Td Hrrnpa 
attav, sc. éotiv, nré. Now if their fall (is) the wealth of the world, and 
their loss the wealth of the Gentiles. Thus far the protaszs of the sentence. 
mAovTOS KOT POV, TAODTOS EOvav: implied in 7 cwrnpla Tots EOveow, V. 11.— 
moow paddov «Té. (the afodosis of the sentence), Low much more (shall) 
their fullness (Fe), sc. the wealth etc. Meyer remarks: the conclusion is 
“from a happy effect of a worse cause, to a happier effect of a better 
cause” (a felici effectu causae pejoris ad feliciorem effectum causae 
melioris). #7Tnpa: not a classic word; occurs in the LXX, Is. xxxi. 8; 
also in 1 Cor. vi. 7. Apparently another form of #Tra, the opposite of 
vikn: yet in. meaning it seems more closely related to #rrwy, in its 
primary sense, Zess. Thus in the Vulg.” 7d fjrrnua avray, diminutio 
corum, their being made less ; their reduction to a small number, leur réduc- 
tion a un petit nombre (Godet). So the majority of commentators. — 
Td TApwpa aitav, their being made full, their full number. We may 
then render: Wow if their fall is the wealth of the world, and their reduc- 
tion to a small number the wealth of the Gentiles, how much more (shall) 
their increase to the full number (become all this): plenztudo eorum, Vulg,; 
leur plénitude,Godet. — Note atrav...airaéy. . . atrav, referring to 
the Jewish nation as a whole; kécuov and é6véy, all others, in distinction 
from them. 


Vv. 13,14. tyty 8 Aéyw wré. And J speak (I say this, the last part of 
v. 12) to you Gentiles, who may suppose that I am wholly devoted to you, 
and care little or nothing for my own nation. — é écov has been under- 
stood here in three different ways: I. as temporal, so /omg as, quamdiu: 


GAP TERY X12 85, 16. 93 


2. as causal, znasmuch as, quia: 3. as denoting quantity or degree, 
in quantum, hactenus, 72 so far as; in so fern (De Wette); iz wie fern 
(Meyer) ; ev fant gue, pour autant gue (Godet). The last seems preferable. 
Cf. Matt. xxv. 40. In the same sense eis écov and ka’ Scov may be 
used. — pév here, as often in the style of Paul, without a following 6¢é. 
Perhaps some such thought as this may be suggested: Jz so far, there- 
Sore, as I am an apostle of the Gentiles, [ glorify my ministry, (but at the 
same time I have also in my mind and heart the conversion of my own 
nation; and I strive) z/ dy axzy means etc., v. 14. — elas... THY odpKa, 
if by any means [may move to jealousy my flesh, my kindred according to 
the flesh: trapafnAdow (rapa(nAdw) and caow (cd (w) after ei, fut. indic.; 
cf. i. 10. — adreav refers to the idea contained in thy odpka (collective). 
twas would indicate that Paul had little hope of reaching any very cun- 
siderable portion of the Jews. The self-righteous feel less deeply their 
need of a Saviour. 

V. 15 continues the thought in v. 12. — yap introduces a reason for the 
earnest longing expressed in vv. 13, 14. — eb yap  droPoAt aitav 
(sc. éoriv) katadAay? Kéopov. Lor if the rejection of them (the casting of 
them away) ts the reconciling of the world (proves to be the occasion of 
reconciling the world). Cf. wAotros néomov, v. 12. — tls, st. ri, agreeing 
W. ] mpdoAn ps, sc. Zora, what (will) the receiving (of them) (be) etc. — 
et pr) Cot &k vexpov ; dut life from the dead? Does this mean the resur- 
rection at the end of the world? So many have understood it (Chrys., 
Origen, Theod., Thol., Meyer, Hofm., et al.). Does it not rather mean 
iife; not in the sense of avdaoracis, but “fe in the usual N. T. sense, — 
spiritual life, with all the blessings of redemption? (So Calvin, Beza, 
Beng., Krummacher, Kahnis, Stuart, Hodge, Godet, Shedd, et al.) 
Not only the ordinary meaning of ¢w in the N. T., but the whole argu- 
ment, seems to me to favor the last interpretation. Note the expressive 
and lucid brevity of the Greek: For if the rejection of them the reconcilia- 
tion of the world, what the receiwing but life from the dead ? 


V.16. 8€continuative: et 8€... dvpapa. And if the first fruit zs holy, 
the mass also (the mass, from which the specimen was taken). ¢vpaua 
(fr. pupdw, to mzx, to knead) means a mass of something kneaded ; or some- 
thing mixed with a fluid. See L.and Sc. It does not mean a /um/f, as 
that word is now generally understood ; i.e. a hard piece of something, 
as a lump of sugar: Meyer, die Teigmasse; Godet, la masse. — kal ei 
pita... KAddou, and if the root is holy, the branches also (are holy). The 
same thought under another metaphor. Who are meant here by amapxh 
and f(a? The usual answer is, the patriarchs, or perhaps Abraham; 
gvpapa and KAddo, their descendants, the Jewish nation. The word holy 
is used here in the common O. Test. sense; not with reference to moral 
character, but as consecrated to God. Another interpretation of the 


94 NOTES ON ROMANS. 


metaphors, that amapxn and pi¢a denote the first Jewish converts to 
Christianity, is less probable. 


Vv. 17-24. The metaphor continued. The Gentile converts 
warned against a proud exultation, and exhorted to humility. 


V.17. eb 8€ rives ... e€exAdcOnoav (ex-KAdw). And if some of the 
branches were broken out (thus indicating those Jews who were rejecting 
Christianity). — ov 8 Kré., and thou, though of a wild olive, wast grafted 
in among them. s&yprédaros may be subst., see L and Sc.; yet Meyer and 
others more naturally regard it as an adj., of a wild olive. @v, concessive, 
though etc. & avdtois, i.e. KAddois, among them, the branches: the ren- 
dering, 2 place of them, i.e, of the branches broken out, seems extremely 
forced. — Kal ouvkoweves. . . éyévov, and didst become joint partaker of 
the root of the fatness of the olive. ovvkowwvds may be taken as adj. (so 
L. and Sc.), jointly partaking of etc.: tis muotnTos may be viewed as gen. 
of apposition (cf. Win. p. 531) w. THs pli(ns, the root of the fatness, or the 
root, that is the fatness, of the olive: kat before tis mérnros, in some 
editions, is not well attested. 


V.18. pq Karakavx@ (imperat. pres. 2d pers. sing. of kata-kavxdopat) 
tav KAdSev, do not boast against the branches; more freely rendered, do not 
glory over etc. This compound verb occurs only here in Paul’s epistles ; 
elsewhere in N. T. only in James ii. 13, iii. 14: it occurs in the LXX, 
but not in classic Greek. The simple verb is frequent. — et 8 kara- 
kavxaoat (for thé form, cf. ii. 17, note), but 2f thou boastest against (them). 
By the term dranches, are we to understand the branches of the olive tree 
as a whole, i.e. the Jewish nation (so Meyer); or the branches which 
were broken out? The latter is the usual interpretation (Chrys., Theod., 
Erasm., De Wette, Alf., Shedd, et al.). — od od wré. The apodosis of 
the sentence is very elliptically expressed. More fully, it would be some- 
what thus: (remember that) thou dost not bear the root, but the root thee. 
The position of od is such as to throw special emphasis on ov: ot thou 
the root... but the root thee (aé also emphat.). 


V.19. odv, therefore (still seeking perhaps a ground of boasting) thou 
qwilt say (épeis, fut.). — tva éyd xré., i order that I (emphat.) might be 
grafted in. 

Vv. 20, 21. Kadas: Very well! Lat. euge; cf. L. and Sc. Our simple 
word well is far from being as emphatic as kad@s. The fact stated in 
v. 19 is admitted, but not as a ground of boasting. — amortig, wire. 
It is desirable in English to retain the same stem for both words, as in 
the Greek: dy (or because of) their want of faith ... by thy faith (the 
article with both words as an unemphatic possess. pron.). — torykas, 
thou standest (in thy place as a branch). — ph... ppdver, GAAG doPod 


CHAPTER XI. 22-24. 95 


' (pres. imperat. mid.), de not highminded (do not entertain lofty thoughts), 
but fear (the opposite of boasting, may denote a reverential fear). — 
el yap «ré., introduces the reason for the exhortation. — ovdx épeloraro 
(pelSoua). Note the neg. ovk ina condition. Win. p. 477. — Tdév Kata 
dtvow KAddov, the natural branches (lit. the according to nature branches), 
in distinction from those which were graftedin: gvow may be rendered 
nature, yet with the idea of grow’ made prominent. — ov8é, intens. neg., 
not even: ov, accented, hence emphatic: getoerar, sz0¢ even thee will he 
spare (if wanting in faith). 

V. 22. ie (imperat. aor. of efSov, Att. id€) otv, Behold therefore: a con- 
clusion from vv. 20, 21. — xpyostétyTa, aroropiay, made definite by the 


gen. B00, God’s goodness (or kindness) and severity. — ém\ tots werdvtTas 
Gtotopia, sc. éoriv, upon those who fell (upon the branches that were 
broken out and fell from the olive tree) severity. — éiv émupévys rré., 


if thou abide upon his goodness (cf. mpocuéeve TH xdpitt, Acts xiii. 43), not 
falling away through amoria. — érel kal cd exxoThoy (fut. pass., fr. éx- 
kémtw), since (otherwise, i.e. if thou do not abide upon his goodness) thou 
also shalt be cut out (Téuvw, to cut, the generic word; kérrw, to cut by 
striking ; Eng. chop). 

V. 23. Kaketvor (= Kal exeivor) 8€. And (5é) they also (al): évKev- 
tpicOqcovtTar (év-Kevtpi(w), shall be grafted in: they also, thus placing 
them side by side with the branches from the wild olive tree. — éav py 
...Gmotig, if they do not abide upon (the ground where they now stand) 
their unbelief, their withholding of faith. — Svvards yap éotw Kré., for God 
zs able to graft them in again. wddw does not mean a second time, but 
éack in their original place in the olive tree. The doctrine of falling from 
grace and a second conversion is wholly foreign to this passage, since the 


branches were cut out on account of a@moria. They had never exercised 
faith. 


V. 24. ‘yap, a confirmation particularly of évkevrpicOhoovra, they shall 
be grafted in. — & yap... dypredatov (subst. fem.). For if thou wast cut 
out from an olive tree which was wild by nature. — Koi rapa diow... 
KahdteAatov, and contrary to nature wast grafted into a good olive. The 
wild olive, though bearing some resemblance to the good olive, is smaller 
and hasno fruit. Scions from the good olive may be grafted into the 
wild olive and bear fruit, —as the pear with us is grafted into the thorn ; 
but it would be contrary to nature (mapa gvcw) to take scions from the 
wild olive and graft them into the good olive, —as nobody with us would 
graft a thorn into a pear tree. The apostle’s illustration is therefore 
very striking, and would be well understood by those to whom his letter 
was addressed. — otro, these (branches, referring to the unbelieving 
Jews): ot xara iow, sc. bytes, which are according to nature: TH bla 
Aala, 7 their own olive, that which is by nature theirs. 


95 NOTES ON ROMANS. 


Vv. 25-32. The ultimate conversion of the entire Jewish nation. 
Citation of prophecies to this effect. All this in accordance with 
the divine plan. 


V. 25. ‘yap introduces the confirmation of v. 24. — Od 6é&\w ipas 
ayvoetv is used by Paul to call particular attention to something impor- 
tant. —- &SeApot: an affectionate address to the entire church, both Jews 
and Gentiles. — Td puoriptov Totto, w. ayvoeiv, Lam not willing that you 
continue ignorant (or that you make any mistake, see L. and Sc. ayvoéw) 
in respect to this mystery. pvothpiov, something secret, not generally made 
known or understood: from the stem pd, wd: sound adapted to the 
sense, pronounced by closing the lips: cf. Eng. mum. In N. T., some- 
thing understood only by a revelation, amoxdAviis. — twa ph re. . - 
dpdvipor, 2 order that ye may not be, or lest ye be, wise (or sagacious) in 
your own conceits (lit. with or by yourselves; in your own opinions). By 
supposing that they understood God’s plans better than the Jews at large, 
they might become conceited. — 8tt introduces the explanation of 
MuoThpiov. — Tapwots, a hardening. Ci. v.7.— Grd pépous, w. yéyovev, 
has happened in part to Israel. By whom? See v. 8. — d&yxpis od .. . 
eloeABy (eto-epxouat), (to continue) zztil the fulness of the Gentiles shall 
have entered in. tO wAHpopa: cf. Vv. 12. 


V. 26. Kal ottws, avd so, i.e. when the fulness of the Gentiles shall 
have entered in. — was "Iopatj\ cwOqoerat, a// /srae/ (Israel as a nation) 
shall be saved, shall be brought into the Messianic kingdom at that future 
time. This sentence, on which much has been written, states in simple 
language the future conversion of the Jews to Christianity. The apostle 
finds this thought in the prophecy of Isaiah, — combining 1ix. 20, with a 
clause from xxvii. 9. — &« Ludv, out of Zion. The LXX read évexev 2uov, 
and this corresponds to the Heb. Wy? , for Zion. The general idea of 
a Deliverer for Jacob is the thought in the mind of the apostle; and 


this idea is conveyed by either form of expression. — 6 fudpevos, the one 
delivering, the one rescuing ; spoken of the Messiah. The Heb. is with- 
out the article, 08i1, @ deliverer. — awoortpéper (aroaTpépw) doreRelas 


Kré., he shall turn away impieties (ungodly deeds) from Facob. The word 
"IaxoB here, as just before *"Icpana, denotes the entire nation. 


V. 27. Kal airy, avd this ; namely, that which follows, the idea 
expressed in 87ay... avtdév (Is. xxvii. 9, W. aiTod st. wav). attn... 
SabqKn, lit. chs (2s) to, or for, them the covenant from me: (embraced in 
‘the words) Stay adéAwpar (agapew) ... abtav, when TL shall have taken 
away their sins. This use of afrn, pointing to what directly follows and 
to the idea contained in a dependent clause, is found elsewhere in N. T.° 
Greek. 


Vv. 28, 29. A further confirmation of the thought in vv. 26, 27. — 


CHAPTER XI. 30-32. 97 


Kara Kré., so far as relates to etc. — ex @pot, sc. eiatv: like a&yamnrol, pass. 
in sense: viewed as enemies (on the part of God). 8 tpas, on your 
account, i.e. so that you might be brought into the Messianic kingdom. — 
Kata St tiv ékAoyhy, so far as relates to the election, as touching the election ; 
i.e. the divine act in choosing this people for his own. So Alf., Hodge, 
Godet, et al. The view of Meyer et al., that rhy éxAoyhy means the elec- 
tion in the sense of the persons elected (abstract for the concrete), seems 
less natural. — d&yamnrot, sc. eiciv, they (the Jewish nation) ave beloved: 
Sid tovs marépas, 07 account of the fathers; on account of the cove- 
nant with the fathers, Abraham, Isaac, and Jacob, and the love of God 
for them. V. 29 confirms the last half of v. 28. — d&perapéAnra (verbal 
adj., fr. a priv. and perauéAoum, to change one’s purpose, to regret: the 
ending —ros denotes what has been done or what can be done) ta xapt- 
opata Kré., the gracious gifts and the calling of God are not regretted, cannot 
be regretted. God does not and cannot change his purpose in regard to 
them. Cf. 2 Cor. vii. 10. With 7 KAjots Tod Oeod, cf. thy éxAoyhy, v. 28: 
the calling of God, i.e. the act of calling, the divine purpose in calling ; 
the election, i. e. the divine act and purpose in electing. 


Vv. 30, 31. yap introduces a confirmation of v. 29. For as you were 
once disobedient to God, but now have obtained mercy through the disobedience 
of these; so these also have now become disobedient, in order that they also 
may now, through the mercy (shown) to you, obtain mercy. The meaning 
of this sentence is made clear by the preceding reasoning in this chapter. 
— pets: addressed to the Gentiles. — mort qrevOqoare (ameéw) : cf. 
ch. i. 18 ff. — viv 8€é, but now, since your conversion. — tottwv, of these, 
the unbelieving Jews. — aqmelOnoav, became disobedient. “The aor. of 
verbs which denote a state or condition generally expresses the entrance 
into that state or condition.” (Good.) — r@... édéee belongs w. éAen- 
Qdorv, but is placed before tva to give it greater prominence. — tperépw, 
possess. pron. with the force of the objective gen. See Gram., Possess. 
Pron. — tovtwv, odtot, avrof, refer to the unbelieving Jews. — tva, pur- 
pose, end in view, in the divine mind. 


V. 32, a confirmation of the statement just made — ovvéxAecay (cvr- 
KAelw) ... ToS tmavtas. For God shut up all (both classes above spoken 
of, Jews and Gentiles). — eis daref8evav, (having entered) into disobedience 


(to God). It is not said here that God led them into disobedience to 
himself; but the disobedience was their own voluntary act, and in this 
state God shut up all,—an expression implying their own helpless con- 
dition. His purpose, the end in view, in doing: this, is expressed by tva 
... Aehog, that he might have mercy on all (Jews and Gentiles). This 
animating thought leads to the exultant expression in the following 
verses. “According to the entire context, the apostle has in view an 
epoch in the history of God’s kingdom on the earth; an epoch which 


7 


98 NOTES ON ROMANS. 


consequently shall comprehend only the individuals who shall be alive at 
that moment.” (Godet.) 


V. 33. “Like a traveller who in ascending an Alpine mountain has 
arrived at the summit, the apostle now turns and contemplates. Abysses 
are at his feet, but floods of light fill them; and all around extends an 
immense horizon, which he takes in with the eye.” (Godet.) —*2 Ba8os 
nté. O depth of riches and wisdom and knowledge of God! This construc- 
tion of the genitives in this verse seems grammatically simpler and more 
natural. It is also preferred by the larger number of scholars ancient 
and modern. Others make godlas and yvdoews depend on tdovrov, 
O depth of riches both of wisdom and knowledge of God! It is not strange 
that human wisdom and knowledge should not be able to fathom this 
depth. The English article may be supplied in translating, O depth of 
(the) riches etc.; yet it scarcely seems necessary. We need not distinguish 
here very sharply between coglas and yvdéoews. The former often corre- 
sponds very nearly to our word fhz/osofhy, and the latter to our word 
science. — @s avetepavvnta (a priv., y euphon., ég, épavydw or épevydw) 
... dvebtxviarror (a, v, e&ixvid(w, to track, or trace out, fr. txvos, a track). 
For the force of the verbal ending -ros, cf. duerapéAnta, v. 29, note. 
How unsearchable (inscrutable) are his judgments, and (how) past tracing 
out are his ways! 


Vv. 34, 35. For who has known the mind of the Lord? or who has arisen 
(eyévero) (as) his counsellor ? A confirmation of the thought in v. 33, by 
a citation fr. Is. xl. 13, in the words of the LXX. Cf. also 1 Cor. ii. 16. 
The first question has been referred to yvéats and the second to copia. — 
# tls mpoddwxev Kré., or who has first (mpo-) given to him and it shall be 
paid back to him in full (-awo-)? This question naturally refers to 
mAobvrov. — &t. & avrod «ré. An emphatic negative answer (ovdeis, 
no one) is implied in the foregoing questions; and #7: introduces a con- 
clusive reason for this emphatic negation, — Because out of him (e abrod, 
denoting the source, God as creator), ad through him (God as supporter 
and governor, by and through whom all blessings come), and into him 
(cis, the end in view, the final cause, —namely, the accomplishment of his 
good will) ave (proceed) all things. — % 86§a, sc. ef (optat. of wishing). 
It seems very natural and appropriate that this triumphant conclusion 
of the argument should be followed by an ascription of praise and an 
auhy. 

“ Never was a survey more vast (coup d’eil plus vaste) taken of the 
divine plan in the history of the world.” (Godet.) 


CHAPTER AIT? 1,” 2 99 


Cus. XII.-XVI.— The second general division of the epistle, 
practical and hortatory; as distinguished from the first eleven 
chapters, which are doctrinal. 


Cuap. XII.— V. 1. odv may very naturally refer to what precedes in 
ch. xi. vv. 33-35. Some, however, understand it as referring to the 
entire doctrinal discussion. In either case, it has great force. Note the 
kindly address, twapaxad@ . . . &deApot. Bengel contrasts this with the 
words of command uttered by Moses. The two ideas of exhortation and 
comfort in wapakad@, wapdkAnots, and mapdKAntos, — words so important in 
the N. T.,— should not be forgotten. No single English words translate 
them exactly and fully. Perhaps we may translate here, 7 exhort, or 
I encourage you, therefore, brethren (Fe vous exhorte, Godet; Lch ermahne, 
Luther). The notion of comfort, consolation, seems not less prominent 
than that of eztreaty, in Paul’s use of tapakad@ and mapaxAnots. Cf. v. 8. 
John alone in N. T. uses mapdkAnrtos, rendered comforter, advocate. — 8a 
TGV OlKTIpHaV TOD Beod, by the mercies (the compassionate dealings) of God. 
This reference would naturally excite gratitude; and gratitude is a 
powerful motive to obedience. oiktipuds and édeos are not carefully dis- 
tinguished either in the old or the revised version. In ch. ix. 15, both 
verbs éAe@ and oikteipw occur, and are distinguished (to have mercy, to 
have compassion). The former (€Ae®) makes more prominent the idea of 
pity; the latter (oikrefpw), that of sympathetic feeling. So with the nouns: 
ZAcos, pity, mercy ; oixtippds, sympathetic feeling, compassion. — Sa w. the 
gen. means properly through. The thought then is, whe passing through, 
and thus experiencing continually God’s repeated tokens of compassion, — 
a powerful motive certainly. — mapacriooa Kré., to present, to offer, your 
bodies a living sacrifice, holy (i.e. free from defect and impurity), wed/- 
pleasing to God. t@ eg is naturally connected w. eddperroy, not w. the 
verb: mapiornut is used in classic Greek also of the offering up of a 
victim on the altar; cf. Xen. Anab. vi. i. 22. — tThv Aoyuiy Aatpetav 
tpav;, which 7s your reasonable service. datpeta means properly religious 
service, but is not limited to the idea of worship ; Aoyixhy, pertaining to 
and approved by the reason (Adyos). The service should be that of the 
reason, in opposition to mere external, ceremonial, service. I question 
whether the rendering, spiritual service, which confounds Aoyinds and 
mvevuatixds, is better than reasonable, or rational (Stuart), service. This 
clause is in explanatory apposition with mapaorijca: Ta chuata buay KTE. 


V.2. ph ovvoxnparlterbe (cuv-cxnmatifw, oxjua) ... GAAG pera- 
popdotabe (ueTa-uoppdw, uopoh), be not fashioned (in conformity) with this 
world, but be ye transformed (changed in form) by the renewing of the mind. 
oxijua and poppy, the radical parts of the verbs, do not differ greatly in 
meaning. Cf. Phil. ii. 7. Hence the chief difference is found in the 


I0O NOTES ON ROMANS. 


prepositions: ovy-, together with; pera-, like the Latin ¢vams, often in 
compos. denotes change. Some editors have here the infin. (st. imper-t ) 
depending on tapakaAd. — T@ aidvi tovTw, this world, or this age; i.e. 
the period continuing to the mapovola, the essential character of which 
period is immorality. Cf. Gal. i. 4, 2 Cor. iv. 4, Eph. ii. 2, ete. dva- 
Kalvwors (fr. dvd, kaivdw, kawds), the act of making new again; occurs but 
twice in N. T. — eis 7d Soxipafey tpas (the end in view), that ye may 
prove, test, discern (apprécter, discerner exactement, Godet). — tt (sc. éort ) 
Td OAAnpa Tod Geod, what ts the will of God: +r 0éAnpa strictly means chat 
which has been willed. — to ayaldv Kal ebdpertov kai Té\ctoy: the three 
words, in the order of a climax, w. one article; in const., a subst. in 
explanatory appos. w. 0éAnua Tod Oeod: the will of God, that which is good 
and well-pleasing (to him) and perfect. This seems better than to view 
them as adjectives, since eddpeorov, as qualifying 7d Oé€Anua, is not natu- 
ral; ‘the will of God, well-pleasing (to him), is without meaning. 


In vv. I, 2, we find the motive to Christian consecration and 
activity: vv. 3-21 the life of the believer as a member of the 
church. (Godet.) 


V. 3. yap, for ; in pursuance of this consecration. — A€yw xré., J say 
(nearly equivalent to Z enjoin, cf. ii. 22) through the grace. that was given 
to me; i.e. he does not speak by his own personal authority, but by the 
divine grace given to him. — mavti . . . dpiv: an emphatic expression: 
to every one who is among you. — pr dmrepdpoveiv (only here in N. T.; 
fr. imép, above, and gpovéw, to think; i.e. to have high thoughts, lofty, proud, 
thoughts) . . . ppoveiv: lit. zot to have high thoughts contrary to what it ts 
necessary to think (to have thoughts). Note the paronomasia, brepppovety 
. -.povery. mwapaé w. acc, contrary to; a frequent meaning. de?: not 
frequent in the style of Paul; only three times in Rom : occurs oftenest 
in the style of Luke. Denotes generally, as here, not merely the idea of 
necessity, but also that of duty or obligation. — GAAGd gpoveiv . . . cwhpo- 
vety: note again the paronomasia: lit. but to have thoughts (leading) into 
sober, or sound, thoughts. Alf. presents the paronomasia thus: ot to 
be high-minded above that which he ought to be minded, but to be so minded 
as to be sober-minded. — éxborw (w. euepioev, pepi(w, pépos) . . . peTpov 
alorews, as (i.e. ix proportion as) God has imparted to each man a measure 
of faith; describes more fully povety... cwpoveiv. éExdotrw before as 
for emphasis: wicrews used here in the ordinary N. T. sense, so promi- 
nent in this epistle; cf. i. 17. 

Vv. 4, 5. The preceding verse is an exhortation to each one to under- 
stand his own place, and fill it contentedly and wisely: yap introduces 
an illustration which should serve as a convincing motive for this. — 
KaQimep (kaTd, & mép)...exopev. For just as (just according as) in one 


CHAPTER XII. 6-8. IOI 


body we have many members. — 7a 8. . . mpaEW, and the members have 
not all the same office (lit. acting, action, function). — ottws ot woddol. . . 
év Xpiore, so we, the many (or understanding bytes w. of ToAAol, (though) 
the many), are one body in Christ (the sole bond of union, for out of Christ 
we should not be €v c@ua): To 8€... péAn, and members individually one 
of another ; 76 belongs to xa@’ eis, a clause considered as a noun; 7é with 
its clause is acc. of specification: ka@’ eis, st. xa’ va, is a solecism, some- 
what frequent in later Greek: &AAHA@y limits wéAn: Greek const. of the 
clause, 27 respect to the individual, members of one another. 
The figure in vv. 4, 5, is carried out still further in 1 Cor. xii. 12 ff. 


Vv. 6,7, 8. &xovtes 8€. According to the punctuation of Tisch., this 
clause is connected with what precedes: and we are (sc. éouév) having 
etc.: so also De Wette, Lach., et al. It is more usual to begin here a 
new sentence (so W — H., R. V., Alf., Meyer, Godet, Hodge, Lange, 
Shedd, et al.): And having gracious gifts, differing etc. — The elliptical 
structure which follows can hardly be imitated in English. We easily 
_ supply what is suggested: after etre w. the acc., €xouev: after mpopyrelav, 
mpopyntevmmey: after Staxoviav, déuev: w. 6 Si8dcKov and 6 Trapakadav, 
éoriv: after Si8ackadla and twapakdkyqoe, éorw: w. 6 petabsSots, werTa- 
diddTw: w. 6 TpotoTdpevos, mpoictdcOw: and w. 6 éAedv, eAceitw. We 
may render, to show the const.: 7f (we have) prophecy, (let us prophesy) 
according to the proportion of faith; and if (we have) service, (let us con- 
tinue) in our service ; and if (there is) the one who teaches, (let him continue) 
in his teaching ; and of (there is) the one who exhorts, (let him continue) 
in his exhortation; let him who imparts (do this) in frank liberality ; let 
him who presides (do this) in earnestness (or diligence) ; let him who shows 
mercy (do this) in cheerfulness. Paul mentions here, under the head of 
xapicuara, four gifts: (1.) Prophecy, which in the N. T. means the 
imparting of divine truth under the influence of the Holy Spirit: cf. 
1 Cor. xii. 2, xiv. 4,24. (2.) Service, Siaxovla. The word seems to be 
used here in its restricted sense, — of those who attended to the business 
affairs of the church, who looked after the poor and the sick, and 
attended to other similar duties. For the first appointment of didKovor, 
cf. Acts vi. 1 ff.; cf. also for the required character, 1 Tim. iii. 8-13. The 
word ministry is likely to convey now quite another idea. (3.) Zzaching, 
didacKxaAla. In Acts xiii 1, prophets and teachers are distinguished as 
forming two separate classes. Cf. 1 Cor. xii. 28, 29. (4.) xhortation, 
mapdkAnois. Cf. note on mapakadd, v. 1. — 6 petad.Bots, he who imparts, 
gives a share (wera-); a general exhortation, applicable to all alike: 
amAdtnTt expresses the two ideas of frankness and Jiberality ; see 
L. and Sc. — mpotordpevos may be spoken of one who holds any office 
in the church; 6 é\ewv, one who performs acts of charity. 

With the above enumeration, cf. 1 Cor. xii. 4 ff. 


102 NOTES ON ROMANS. 


Vv. 9-21. Exhortations, beginning with 4 dydmn, applicable to 
all members of the church. 


Vv. 9,10. ‘H aydtrn, sc. 2orw. The omission of the imperat. is rare 
in classic Greek; more frequent in N. T. Cf. v. 7. — a@vuméxpitos (adj. 
of two endings), not found in classic Greek; 6 times in N. T. Let love 
(love towards others, whether Christians or not; giAadeAdla, love towards 
Christians) be without hypocrisy. — The participles following in the 
nom. pl. are perhaps best explained by understanding éore, imperat. — 
GrooruyotvTes (a very expressive word: amo— implies shrinking away 
from; otuyéw, to hate and dread, much stronger than picéw) To trovypdy, 
abhorring that which is evil. — Kodde@pevor (KoAAdw, to glue, to cement, to 
join fast together) t@ &y-, cleaving to that which is good. All this is strictly 
in keeping with the love which is without hypocrisy. Our love towards 
others does not imply that we should be indulgent, or even indifferent, 
towards that which is evil; we are exhorted to abbor it. — rq rdabdeddig, 
dat. of reference: iAderopyot, tenderly affectioned ; spoken of the affec- 
tion in the family,—a word chosen perhaps because Christians are 
viewed as belonging to one family. — ry tipH, also dat. of reference: 
amponyovpevot, only here in N. T. The meaning is not certain. It seems 
better, as in R. V., to retain the meaning with which we are familiar, 
thus, —as regards honor, preferring (leading forward) one another. Many, 
however, understand it to mean, gozmg before (i.e. setting an example to) 
one another, in the honor shown to others ; or “in respect to honor, antict- 
pating each other” (Stuart). 


Vv. II, 12, 13. omovdy Kré., 22 respect to earnestness (diligence, zeal), not 
slothful. The rendering of omovdq, business, seems quite foreign to the 
meaning of the word. — to trvedpate {éovres ((éw, Zo boil), in spirit 
(spoken here of the human spirit as enlightened by the Holy Spirit; cf. 
Acts xviii. 25) fervent. —T@ kuplw SovdctovrTes, serving the Lord. Some 
have objected that this general precept is out of place here; and hence 
prefer the reading, TG Kap (so Meyer, Godet, et al.): but all the special 
precepts certainly derive additional force by keeping this general one in 
mind. — xalpovres, rejoicing; the generic word: kavxdopat, specific, 
to exult, rejoice greatly. Cf. ch. v. 2. — tropévovres, bearing up under, 
enduring. — mpookaptenotvtTes (mpds, fo, towards; Kaptepds, strong, 
staunch), persevering (persévérants, Godet). The word zzstant, in the 
original Latin sense, conveys about the same idea. — tats xpelais ... 
KowwvotvrTes, sharing in the wants of the saints ; i.e. where any one is in 
want, taking your own goods and sharing them with him: “ communicat- 
ing to”? expresses the same general idea, but is farther removed from the 
exact meaning of the verb. Cf. L. and Sc. — 8tdkovres, lit. pursuing, 
i.e. cultivating diligently. These precepts were specially important in 


CHAPTER XII. 14-19. 103 


- those times of persecution, when many were driven from their homes 
and deprived of their goods. 


Vv. 14,15. Note that the imperatives in v. 14 are pres. tense, denoting 
something habitual: de 2 the habit of blessing etc. Cf. Matt. v. 44. It is 
quite probable that these words of our Lord were familiar to Paul; 
although it is not probable that Paul had seen the gospel according to 
Matthew, as this epistle and the gospel are supposed to have been written 
about the same time. — xalpew .. . kAalav. The epic use of the infin. 
st. imperat. was especially frequent in xalpew: and the use of yxalpew 
here would naturally lead to the same const. in kAalew. It is not neces- 
sary to supply Se? The exhortation of v. 15 is most important in our 
intercourse with our fellowmen, and implies the fullest human sympathy. 
How needful to a pastor ! 


V.16. The participles here, as in v. 9, may be rendered as impera- 
tives. Td aiTd. . . dpovodvres, think, have in mind, the same thing, be of 
the same mind. ¢is &AHAovs implies that the attention should be directed, 
not to that which is external, to the mere surface, but zzto one another, 
into the hearts of one another ; and with the thoughts thus penetrating into 
the heart, that there should then be unity. The true bond of union 
among Christians, of whatever name, is always that of the heart, not in 
externals. — pi... hpovotvtes, mznd not, have not in the mind, high things, 
the things which are lofty. The meaning of this is made clear by the next 
clause. Cf. also xi. 20. — GAAG . . . Guvatraydpevor (civ, amd, Hyoua, 
act. &yw), lit. dut be led away with, i.e. accompany, things which are lowly, 
or persons who are lowly. It matters little whether we regard rots tam— 
as neut. or masc. The general idea in either case remains the same. 
The word condescend suggests the idea of stooping, going down, which cer- 
tainly is not in the original. Few men care to have others stoop to them. 
— ph ylverOe xré., do not become wise, shrewd, tn your own opinion ; self- 
sufficient, so as to fail in due respect for the opinions of others. Meyer 
renders ppdvipot map éavrois, Aug nach eurem eigenen Urtheile ; Godet, 
sages 2 vos propres yeux. 


Vv.17,18,19. prdevl... drodiSdvres (pres. tense, denoting something 
habitual), render, pay in full, to no man (whether Christian or not) ev7l zx 
return for evil. “Twill give him as good as he sends” is not the language 
of the Christian heart. — mpovoodpevor (apd, before ; voéw, to think, to have 
in mind; mid. voice, for one’s self) nré. Take thought beforehand for, 
provide (in the Latin sense, Vulg. providentes) things which are honorable 
in the sight of all men. Cf. Proverbs iii. 4, for nearly the same words in 
the LXX. This does not conflict with Matt. vi. 25, 34, where the verb is 
Leptuvaw, to have anxious thought. — & Svvardv, sc. éortv: 16, article, w. 
the clause é& suey, viewed as a subst.; acc. of specif.: lf it is possible, so 


104 NOTES ON ROMANS. 


Jar as proceeds from you, so far as depends on yourselves (was das Euerseitige 
anbetrifit, Meyer; autant gw il dépend de vous, Godet), be at peace with etc. 
— p) éavtovs (the classical scholar will note éavrods, in the sense of 
buds av’tovs). Avenge not yourselves, beloved; do not seek redress or 
revenge for any insult or wrong, —a precept more general than wndev)... 
dmod:ddvTes, V. 17. — GAAG Sore Témov Tq Spyq (note here the change of 
const. fr. the particip. to the more direct imperative 8ére), but give place 
(in the sense of room) to the wrath; the article used to designate that 
which is well known, i. e. the divine wrath. The connection of the clauses 
is, — avenge not yourselves; God is your avenger: and this is further 
strengthened by what follows. Such is the usual interpretation from 
Chrys. to the present day. — yéypamrat yap: a free citation fr. Deut. 
XXxll. 35. The same words in Heb. x. 30. The words may have passed 
into a solemn proverb. — dyramoddécw: fr. avti, back, or in turn; and 
amrodldwm, to pay in full. 


V. 20. The words of this verse, beginning w. éav, are cited verbatim 
from the LXX, Prov. xxv. 21, 22. It is there added, 6 5€ kipios avta- 
mod@oe: gor ayaba. Note here trewd, fr. wewdw, and Suba, fr. dupde, st. 
Att. wew7, duff, irregular contraction in Attic Greek. See Grammar. — 
Wopite adrov, feed him. Wwul(w (only here and in 1 Cor. xiii. 3) means 
to feed, to apportion out, with one’s own hand, with tender care. — todro 
yap twoidv Kré., for in doing this thou wilt heap coals of fire on his head, 
i.e. thou wilt lead him to repentance and shame for his former enmity. 
The keenness of his regrets is expressed by this striking figure. So the 
passage has usually been understood. Other explanations seem to me 
untenable. 


V. 21. pa) viKd (imperat. vixdov, vikd, fr. vixdowa) xté. Be not over- 
come of evil (as would be the case in yielding to a spirit of retaliation) ; 
but overcome evil (that which is evil) with good (in that which is good), as 
suggested in v. 20. “Voila le chef-d’euvre de la charité” (Godet),— Here 
zs the crowning work of love. 


Cuap. XIII.— Vv. 1-10. Duty of the believer in his civil 
relations. — Vv. 11-14. The brevity of human life a motive to 
complete consecration. 


V.1. mraca uy)... broraccécbw (ito-rdoow). Let every soul (an 
emphatic expression for every man, cf. ch. ii. 9) be subject (be in the habit 
of suljecting itself; pres. tense, mid. voice) to authorities existing above (it). 
This admonition was undoubtedly of great importance at that time, 
especially to the church in Rome. For a similar passage, cf. 1 Pet. ii. 13. 
— ov ydp tori xré., for there is no authority but of God (more lit. for an 


CHAPTER XIII. 2-6. 105 


authority does not exist except etc.). — at 8& otoar, sc. ekovclat, and those 
which exist ave appointed (have been appointed) of God. 


V.2. gore w. the indic. Wherefore; a conclusion from the fact just 
stated. — 6 dvtitaco— . . . dvOéornxev (perf. in form, pres. in meaning ; 
also intrans., fr. avrl, tornut), he who resists (he who ranges himself in battle 
against) the (civil) authority stands in opposition to the ordinance of God. 
Note the recurrence of the same stem in brotaccécOw, TeTayuéval, ayTi- 
Tacoduevos, Siatayn. — eavtois, dat. of disadvantage w. Anpwovras 
(st. Attic AfWorrai, fr. AauBdvw), to themselves. 


V. 3. yap, for: a confirmation of v. 2. — ot &pxovres, either subst. or 
particip. in form, rzlers, or those who rule. The article generic, if 
&épxovres is subst. — TO Gy—- epyw, TO KaK@, personified, the good work, 
the evil. — poRos, poBeioPat, same stem, a fear, to fear: Rulers are not a 
fear, i.e. an occasion of fear; Dost thou desire not to fear etc. — role, 
pres. imperat., do (habitually). — & abtis, from it; i.e. tk tis ekouclas. 


V. 4. @cod yap Stdxovds éoriy col eis Td Gy-, for it (H ekovcia) is a 
servant of God to thee for (that which is) good: SidKovos, 6 or 4, here fem.; 
eis Td aya0dy, the end in view. — éav . . . mous (pres., denoting what is 
habitual). But if thou do (that which ts) evil: @oBod (contracted from 
goBéou, also pres. tense), fear thou. — od yap cixi . . . popet, for not in 
vain does it bear the sword.— &kSvkos, either adj. of two endings or subst., 
avenging (rachend, Meyer), or az avenger: eis dpyv TO. . . TparcovTt, 
for anger (eis denoting that into which the attention is directed) to him 
who practises what is evil: @vuds is usually best rendered by the Eng. word 
wrath, and opyh by the word anger. Cf. Eph. iv. 31, and Col. iii. 8, where 
both words occur. 


V. 5. 86 (= 80 8), wherefore. — avayxn, sc. early, it is necessary; 
stronger than de? or xpy, denoting an imperative necessity. — tmorac- 
cwerOar: cf. ibtotaccéoOw, v. 1, note. — od povov Sia... Sua Kré.: a two- 


fold necessity for submission to the civil authority, — ot only on account 
of the anger (that of the efovota, in case of disobedience), dat also on 
account of conscience (that of the Christian man under the civil authority). 


V.6. 8a totro yap, For (confirmatory) on this account (i.e. because 
it is necessary to be in subjection). — kal ddpovs Tedcire, you fay (are in 
the habit of paying) tribute also. (édpous, tribute or taxes; tédos, toll or 
duty, that which is paid at a toll-gate or custom-house.) eAe?re is less 
naturally taken as imperat. by some. — Aetrovpyol Geot, pred. w. cicty, 
Jor they are servants, etc. — eis aitd totro mpooKaptepotvrtes (cf. xii. 12), 
persevering with this very end in view, looking into this very thing perse- 
veringly. SidKovos, any waiting-man, or servant: derrovpyéds, in N. T., one 
who ministers at the altar; hence a minister, or servant, who is invested 
with a sacred character: do0dA0s, a bond-servant. 


106 NOTES ON ROMANS. 


V. 7. GardSoTe (Grodldwu) . . . dpedds, Pay in full to all their dues. 
maou is understood by some as entirely general, a// mex; but more 
usually as limited here, to a// magistrates. The specifications following 
indicate this limitation. — With to, sc. amarrotvvri, and with the accusa- 
tives, sc. drddore: (fay in full) the (requisite) tax to him (who demands) 
the tax; the (excise) duty to him (who demands) the duty; the fear (or 
reverence) to him (who demands) the fear; the honor to him (who demands) 
the honor. I have rendered the sentence thus fully to show the Greek 
construction. 


V.8. The thought in the preceding verse repeated in a negative form 
and made general. — MmSevi (emphat. position) pndev dpelrere, Owe no 
man anything; more lit. Zo no man in any respect continue indebted ; — 


with one important exception. There is one debt which can never be. 


paid in full, can never be cancelled. The next clause specifies this 
exception: e pi Td dAAHAOUS dyarav, sc. dpelAere, except (continue in 
debt, ever acknowledge and feel the obligation) Zo Jove one another; 
quotidie solvere, semper debere, Origen. The negative uh forbids our view- 
ing épeliAere as indic. — Tov érepov, the other, i.e. his neighbor ; obj. of 
6 ayarav: vopov, the law; obj. of memAnpwxev, without the article, as 
often in referring to the Mosaic law. Win. p.123. With this declaration, 
cf. Gal. v. 14, note. 


V.9. 16, with the several specifications following, viewed each as a 
subst., the subj. of dvakehadatotta:: or (confirming what precedes) 
this, thou shalt not etc. The order of these commandments (the fifth after 
the sixth) is found in Mark x. 19, Luke xviii. 2c (not in Matt. xix. 18), 
James ii. 11. The order in the O. Test. varies in the oldest MSS. of the 
LXX. As these évroAal were carried in the memory, and as no moral 
significance attaches to the order, it is not surprising that this should in 
the lapse of centuries be varied somewhat. — kal ef tis . . . €vTOA%, SC. 
-eatly, lit. and if (there is) any other commandment: ef tis, nearly = 6o71s, 
whatever other com.; may be rendered, and every other commandment. — 
év TO Adyw TOITH avakedh—, 75 summed up in this word: év Te, tn this, may 
be rendered zamely (cited in the words of the LX X from Levit. xix. 18): 
ayarnoes Kré., thou shalg love, thou shalt have a moral appreciation, with 
corresponding action. Observe it is not gsAqoess, which denotes a mere 
affection, and may even be something wrong. Cf. James iv. 4, h piAla ToD 
xécpov, John xii. 25. — &s weavrdv, as thyself. To love and appreciate 
one’s self is nowhere represented as wrong, only it should not exceed 
the love of one’s neighbor. Self-love and selfishness are very different 
ideas. 


V. 10. % &ydéan . . . épyd%erat (const. here w. acc. and dat.; oftener 
in classic Greek w: two accs.), Zove (personified) does not work any ill to 


CHAPTER XIII. 11-14. 107 


his neighbor: whpopa obv Kré., therefore love is a fulfilment of the law: 
mwAhpwois, a fulfilling, the act of fulfilling; wAnpwpa, a fulfilment, viewed 
as an accomplished fact. Cf. v. 8. 

V. 11. A motive to the foregoing. — kal rotro (oftener in Attic, 
kal travra): used to emphasize a statement. Bearing in mind pndev) 
pndev dpelarere, ef wy eTé, We may understand the const. of eiSdres: owe 
no man anything, except to love etc.; and (do) this knowing, or since you 
know, the season. — tv Spa, sc. éotiv.. . éyepOFvar (eyelpw) : epexegeti- 
cal of the preceding clause: ‘hat it is high time already for you to awake 
(Zo be roused) out of sleep. Meyer connects 75n w. tuas .. . éyepOjva, 
but as a postpositive particle it goes more naturally w. dpa. Meyer et al. 
read jas: the apostie would thus include himself. — viv yap (confirma- 
tion of dpa) Kré., for now (is) salvation nearer to us than when etc. Thev 
w. éyy’repoy has much more force than w. 7 owrnpla. The aor. émored- 
cauev denotes the entrance into the state indicated by the pres. moreva, 
to have faith. — 


V. 12. % vik mpoékopey (po-nérTw), The night has advanced. The 
asyndeton (omission of a connective) adds vivacity to the expression, — 
Hyyiuev, eyylCw. — aro0dpeba (a7o-rlOnur) .. . evdvedpeba (ev-Sdouct) Kré., 
Let us therefore put off (as one puts off clothing) ... aud let us put on etc.: 
the works of darkness, i.e. such as belong to the darkness; ¢he armor 
(a metaphor suggesting that this life is a constant warfare) of light, i.e. 
such as belongs to the element of spiritual light, ~the opposite of 
darkness. 


V.13. This verse is said to have led to the conversion of Augustine. 
— as... mepiratiocope, As 7x the day, let us walk in a becoming manner. 
The-word “honestly,” in the sense of the Lat. oneste, conveys the right 
idea of evoxnudvws, but not as the wofd “honestly” is now generally 
understood. The meaning is more fully brought out in what follows. 
pr Kopos xré.: dat. of manner: xot in carousals and intoxications, not 
in licentious acts and debaucheries, not in strife and jealousy. I have 
endeavoured to translate these words by the corresponding terms in 
present use. 


V. 14. @AAd, But. Mark the contrast. Can the world present any 
greater? — évStcac0e (évivoua), put on. Cf. evduvedueba, v. 12. The 
chapter is devoted mainly to our outward relations. By putting on 
Christ, we shall fulfil the exhortation in v. 13, — edoxnudvws mepirarn- 
gwopuev. — kal THs capkds KTE., and do not make (for yourselves) provision 
(in the sense of the Lat. provisio, forethought) for the flesh with a view to 
(the gratification of) /us‘s: tis capxds, object. gen., for the flesh, the seat 
of sinful passions and lusts: mpdvoa, only twice in N. T.; cf. Acts xxiv. 2, 
there rendered providence: eis émt-, the end in view. This last clause is 


108 NOTES ON ROMANS. 


an important complement of the idea in rs ocapkds. Note that these 
words have the emphatic positions at the beginning and end of the 
sentence. 


Cuap. XI1V.—The duty of Christians in matters not binding 
on the conscience. — Vv. 1-12. Our duty towards those who are 
over-scrupulous. — Vv. 13-23. Christians are not to judge one 
another, but are to avoid needless offence. 


The chapter does not appear to have been directed against 
Judaizing teachers, like those among the Galatians, but rather 
against certain incipient tendencies towards asceticism, in regard 
to which there was a difference of opinion among the members of 
the church in Rome. The chapter is throughout kindly and 
fraternal, not condemnatory. 


V.1. 8 From the exhortation in xiii. 14, “not to make provision 
for the flesh, to fulfil its lusts,” attention is now turned to those who err 
in another direction. — ty miore: dat. of reference w. tov doCevotyra: 
the one who is weak in (respect to) the faith, i.e. the Christian faith; the . 
one who has as yet but imperfect views of its character, and has not yet 
acquired the strength of a full assurance. — mpocAapBaveo€e, take to your- 
selves, i.e. to Christian fellowship; do not exclude the weak brother, or 
treat him harshly. — pi eis Staxpices «ré.: a special caution: ot 
(entering) into discussions of opinions. ‘The rendering, zot to doubtful dis- 
putations, gives to S:axpicess an unusual meaning, though the notion of 
doubt or hesitation belongs often to the corresponding verb. The notion 
of discriminating, distinguishing, discerning, is the ordinary meaning of 
didxpiots, and is suitable here. It is now generally so understood. 
Robinson renders the clause, zot for scrutinizings of thoughts ; Hodge, 
not to the judging of thoughts; Alf., discernments of thoughts, i.e. “ disputes 
in order to settle the points on which he has scruples;” Godet, daxs des 
discussions d’opinions (into discussions of opinions). So essentially the 
majority of commentators. Would it not be well if the principle 


involved in this verse were more generally remembered and heeded in 
our day? 


Vv. 2, 3. Specification of one of the points on which the members of 
the church differed, accompanied with an exhortation. — 8s pév: without 
a corresponding és dé, instead of which 6 8 acSevav: Ove (i.e. the one 
who is strong) has faith to eat all things, i.e. has no conscientious scruples 
respecting what he eats; dut he who is weak eats herbs, or, as we should 
now speak, eats vegetables, to the exclusion of every kind of flesh. — 
6 éo Olay and 6 pi éo@lwy are understood by v. 2. — ph ovdevetra 


CHAPTER XIV. 4-6. 109 


(é intens., and od@evéw, fr. ob@éy = ovdév), Let not him who eats set at 
nought etc. — pa) Kpiwéerw: xplvw here, as often, with the accompanying 
idea of condemnation. — 6 ds yap «ré.: the reason, and a most important 
one, for the exercise of forbearance and charity. 


V. 4. ov tls ef xré. Note the rhetorical force of the arrangement, — 
Thou, who art thou etc. Cf. ix. 20.— 6 kplvav. . . olkérny; that judgest 
a house-servant belonging to another person ? oikérns, a domestic, a house- 
servant, only here in the writings of Paul; used twice by Luke, once by 
Peter. The general word in N. T. is SodA0s. The specific word is far 
more forcible here,— GAAdtpiov, of, or belonging to, another (i. e. to 
Christ). — to i&tm Kupfw: dat. of interest. — orhke 4 wlrrea, stands or 
falls. The expression is without particular limitation; and it is irrele- 
vant to inquire whether the writer has in mind the final judgment or the 
standing in the church: yet, if the inquiry is made, the latter idea cer- 
tainly seems more pertinent to the connection. — ora@Acerar (fut. pass., 
fr. iornut), shall be made to stand, shall be established. — Bvvare yap Kré., 
Sor his master ts able to establish him (erica, 1 aor. act. infin., to cause to 
stand). Kvpios and xupiw may be rendered by the same Eng. word here. 
The reference is to Christ as Master or Lord. 


V.5. §&s peév, ove (he who is weak in the faith) ... 8s 8, avother (he 


who is strong). — yao is omitted here by most editors; included in 
brackets by W—H. If read here, it may be viewed as introducing 
another instance or iJlustration of the leading thought. — kplver quésav 


Tap tjpépav, distinguishes, gives his judgment in favor of, a day compared 
with a day, i.e. esteems one day above another. This use of xptyw and of 
mapa to denote preference, though rare, is found in classic Greek. — 
Kpive. Tacav huépav, eves his judgment in favor of every day, esteems every 
day (alike). — éxaoros. . . tAnpodopeto bw (aAnpopopéw), let cach one be 
Sully assured in his own mind. I cannot doubt that the apostle had here 
in mind the feast and fast days of the Jews;. not including the Sabbath, 
according to the Christian conception of its observance. So the passage 
is usually understood; yet Alford makes it include the Christian Sab-. 
bath also. 


V. 6 states the true position for every Christian man. 6 dpovdv. . 
dpovet, He who regards the day (some particular day to be religiously 
observed, qudpay map’ nucpayv) regards it to the Lord (xuplw, dat. of interest; 
article omitted, as often with proper names: I understand it as meaning 
Christ). — 6 éo@twv.. . érbler, Ze who eats (without any religious scruples 
as to the different kinds of food) eats to the Lord (recognizes his obliga- 
tions to Christ for the freedom and the daily blessings which he enjoys ; 
and in proof of this), — esxaptorct yap To Cea, for he gives thanks to God. 
Does this refer to the formal prayer offered at table at the beginning or 


110 NOTES ON ROMANS. 


end of a meal? I cannot think so: yet Hofmann is confident that it 
refers to the prayer, or giving of thanks, at the end of the meal ( Z7schgebet 
nach der Mahlzeit); and Meyer is certain that it refers to the blessing 
which is asked at the beginning of the meal (Ztschgebet vor der Mahizeit)\ 
“Let every man be fully persuaded in his own mind”! — 6 ph éoblov — 

. od éxGle. (note the force of the negatives uh and od), if any one 
refrains from eating (particularly, meat), for the Lord (believing it to be 
his duty to the Lord) he refrains from eating. — Kol... TO Oe, and 
(still, for what he may and does eat) he gives thanks to God. Note that 
this clause is introduced by kai, adding an important thought; the clause 
above, by ydp, assigning a reason. 


Vv. 7, 8. Confirmation of v. 6; particularly of the thought kvplo, 
Jor the Lord. — éavt@, to or for himself, as distinct from te kvple. — 
Verse 8 amplifies, and dwells with emphasis, on the thought in verse 7 ; 
putting in the form of a positive statement the thought which had just 
been expressed negatively. Note the force of ré, éav Te... Gav Te... 
éayv Te, —not conveniently rendered, — uniting the clauses in closer logical 
connection. Our union with Christ in life and in death, and his entire 
ownership, could hardly be expressed in stronger language. Note the 
emphatic repetition, T@ kuplw ... T® Kuplw .. . Tod Kkuplov. 


V. 9. eis totro, 40 this end, with this in view ; rovro pointing, not to 
what precedes, but to what follows. — &yoev (Cdw), became living, rose 
Jrom the dead. The aor. often denotes the entrance into a state or con- 
dition. It is important to note this use of @(noev. Cf. Apoc. ii. 8, xx. 4. 
The interpretation of this last passage turns largely on the meaning of 
é(noav. Cf. also ¢wH in Rom. v. 10, 2 Cor. iv. 10, where the life after the 
resurrection is meant. — tva, iz order that, expressing the divine pur- 
pose; since @(noev, referring to the resurrection of Christ, was accom- 
plished through the power of God the Father. Cf. Phil. ii. 8,9. The 
ideas of améOavey and é(noev are closely united, and should not be sepa- 
rated so as to predicate, the former of vexpév alone, and the latter of 
- CévTwv. 


V.10. op 8...% kal ot, and thou... or even thou. In both clauses 
av is emphatic, and contrasted with the idea of xd’pios, to whom alone 
judging or setting at nought his own house-servant belongs. The first od 
is addressed to the weak; the second, to the strong: as we may see by 
comparing this with v. 3. — mévtes yap tapacrnospela (fut. mid. of 
mapiornut) xré. The impropriety of judging and rejecting one another is 
confirmed by the solemn thought, — for we shall all stand before (nap-, 
near, by) the judgment-seat of God. Note the emphatic expression, we shall 
all etc. This admits of no exceptions. On “the judgment-seat of God” 
Christ is appointed to sit as final judge. Cf. ii. 16; Acts x. 42, xvii. 31; 


CHAPTER XIV. 11-13. III 


_ John v. 22. It is also called the judgment-seat of Christ; 2 Cor. v. Io, 
Matt. xxv. 31. 


V.11. <A confirmation of the last statement, from the prophet Isaiah, 
xlv. 23, —an abbreviated and free citation. — {6 éy#: Heb. “I8 °N ; 
in the LXX, kar’ éuavrod duviw. — A€éyer kiptos is here added by Paul. — 
éru: connect w. (@ éy#, which is equivalent to a divine declaration: 
L solemnly declare that every knee etc., or, more literally, / dive, it 7s a fact 
that every knee etc. — opodoyjoerar (w. the dat.) rw 0e@, shall give praise 
to God. With this rendering, the parallelism of the two clauses is better 
preserved. So Meyer, segdiche zunge wird Gott (als den Richter) lodpreisen ; 
Godet, foute langue rendra hommage a Dieu; Alf., shall praise. So Thol., 
Lange, et al. Meyer affirms that this verb always means /o praise, w. the 
dat. (cf. xv. 9, Matt. ii. 25, Luke x. 21); to confess, to acknowledge, w. the 
acc. (Matt. iii. 6, James v. 16). It appears that Paul in using this word 
departed both from the LXX and from the Heb. — Many commentators, 
adopting in v. 1o the reading t@ Bnuats Tod Xpiorod, have found in this 
word r@ 6e@ a declaration of the divinity of Christ. It is never wise to 
found an argument in favor of a doctrine on a doubtful or improbable 
reading in the original. The doctrine of the divinity of Christ is suf- 
ficiently attested without such methods. Indeed, this whole passage, 
with the most approved text, presents the exaltation of Christ, and his 
intimate union with the Father, in the clearest light. 


V. 12 sums up and presents, in a brief and impressive sentence, the 


thought beginning mdvres Kré., v. 10. — tkaoTos hpav: an emphatic 
expression like mavres, wav, maca, above. — mepl éavtod . . . TO Bew, 


shall give account concerning himself (not concerning another) ¢o God (not 
to man). 

How could the inclination to judge or set at nought one another be 
rebuked in a more solemn manner? We do well to give heed to this 
lesson. 


Vv. 13-23. Christians not to judge and condemn one another, 
but rather to avoid giving offence. 


V. 13. Myers . . . xplvapev, Let us not therefore longer continue to 
judge (or be in the habit of judging) one another. — &dda . . . Kplvare (aor. 
imperat.), du¢ judge (aor. expressing completed action) “his rather. The 
difference in force between the pres. «plywuevy and the aor. xplvare is 
important. The same word is repeated for rhetorical effect; with a 
slight change, however, in signification. — Td ph riévat xré.: infin. w. 
article, as subst., in explanatory appos. w. todro: not fo put (pres. infin. 
to continue putting) etc. — Te a&deddo, dat. incommodi, zz the way of one’s 
brother. — mpdaKoppa and oKdvSadov, in the metaphorical sense synony- 


112 NOTES ON ROMANS. 


mous; two words to emphasize the thought: the first (mpécxoupa, fr. 
mpookdémTw), a general word, azything against which one stumbles; the 
second (oxdvdadov), more specific, — primarily @ trap-stick, on which the 
bait is placed. 


V. 14. A most important statement to the Jewish mind, in which Paul 
declares his own belief in the most emphatic language: / know and am 
persuaded in the Lord Fesus, i.e. by virtue of my fellowship with the Lord 
Jesus. — ot8€v, sc. early, Kowov 8 éavtod, wclean of itself, in its own 
nature. Note this N. T. use of kowds, common, in the sense of profane, 
unclean ; Classic BéBnAos. — e ph: connect closely in thought w. koiwdy: 
nothing is unclean, except to the one who accounts etc. — éxelvw Kowdy, 
sc. éotiy, to that man (emphat.) zt zs unclean. ‘The uncleanness exists only 
in his imagination. 

V.15. €t yap xré. (the fact that such scruples exist must be acknowl- 
edged and taken into account), For 7f on account of food (anything eaten) 
thy brother is grieved, thou no longer walkest according to love (in accord- 
ance with a spirit of love). — pa. . . amddAve (ardAAvm or aroAAtw) : 
pres. tense, often denoting the beginning of an action, or an attempted 
action, as here: do not by thy food begin the ruin, do not exert an influence 
which would tend to the ruin of that one etc. The last clause (for whom 
Christ died) presents a consideration which must touch every Christian 
heart. Cf. 1 Cor. vili.11. How considerate of the opinions and feelings 
of others is the Christian spirit! 


V.16. Aconclusion (odv) addressed to all, as is implied in dyer st. 
god, used above. — tpav Td ayaldy, that which is good belonging to you; 
a very comprehensive expression: all which is good belonging to the 
Christian, in distinction from the man who is not a Christian. The same 
general thought is expressed in v. 17 by the comprehensive phrase, 
h Baotrela Tod Bcod. — ph Bracdhnpelc Ow, let not this good which is pecu- 
liarly yours (as Christian men) 4e evil spoken of (through any wrangling 
on your part about matters which are not of vital importance). This 
exhortation is not always remembered in our day. 


V.17. Reason for the exhortation in v. 16, with the suggestion how a 
serious mistake may be made. — 4 Bacwdcla Tod Geod is here, as elsewhere, 
the kingdom which Christ came to establish. — 0d ydp éotw . . . Téots, 
For the kingdom of God is not eating and drinking, i. e. does not consist in 
the eating and drinking of this or that, and in abstaining from something 
else: such is not its character. — Bpdots, moors, the act of eating, the act 
of drinking: Bpdpa, whua, that which is eaten, that which is drunk. — 
GAAG Sixaroctvy Kré., Jut (it is, does consist in) righteousness and peace 
and joy in the Holy Spirit. Does this mean simply, right and peaceful 
relations with one another as Christians (so Meyer, Godet, et al.); or 


CHAPTER XIV. 18-20. I13 


_ righteousness and peace and joy in the Holy Spirit, denoting primarily our 
relations with God (so Calvin, Thol., Hodge, Lange, Alf., et al.)? The 
latter, in view of the whole doctrinal argument of this epistle, certainly 
seems the correct interpretation. Of course, right relations and peace 
with God imply the existence of similar relations with our Christian 
brethren; but this idea is subordinate. The question has arisen, whether 
év mvevuatt aylm is to be connected in idea only with xapdé or with all 
three substantives. There can be no grammatical objection to the latter 
view; and the entire expression is thus made more definite and forcible. 
Righteousness and peace, as well as joy, can exist for us only in the Holy 
Spirit. 

V. 18. A confirmation (yép) of v. 17. — é@& tottw. Many editors 
(Meyer, Godet, et al.) read here év rodrots, 7 these things, referring to the 
three particulars just named; but the MS. authority is strong in favor 
of €v tovt (the reading of Lachmann, W — H., Tisch.). The question 
then arises, does év tovrm mean, 27 this way, in this manner, thus, —equiva- 
lent to o}rws; or does it refer to mveduari? It is grammatical, understood 
in either way; but the latter seems more natural and forcible. The com- 
mentators are, of course, divided in opinion. — tots av@-: not dat. of 
agent, but dat. of reference w. ddxmuos: respected, approved, in his relations 
to men ; approved of men: same grammat. const. w. T@ Oeg. 


V. 19. dpa otv, So thex: a conclusion from the foregoing, particularly 
from vv. 17, 18. — ta Tis elpqyyns, the things which belong to peace,.. . 
Ta THs oiKoSopis Tis els GAA-, the things which belong to edifying, that 
(edifying) which extends into the midst of one another (not that which is 
merely superficial). Shall we read here diéxouev (Tisch.), the statement 
of a fact; or diéxwuev (preferred by W — H.), an exhortation? The 
change between o and » was so easy (the difference in pronunciation 
probably not being perceptible at the time when our oldest MSS. were 
written) that MS. readings on this one point are probably less authorita- 
tive than on any other. Cf. @ywpev, ch. v. 1, note. An exhortation in 
this connection certainly seems more natural: /e¢ us pursue etc. So the 
majority of scholars understand the verse. This also accords with what 
follows. 


V. 20. Forbids the opposite of +& tis oixodoutjs. — ph... KkaTddve 
(ard, Adw, not the same simple verb as améadue, v.15), Do not pull down, 
or, as the pres. often signifies, do not attempt to pull down, do not exert an 
influence which tends to pull down. — rd épyov rot Ged, the work of God, 
that which God has built up (carrying out the metaphor in oixodoujs, and 
implied in kardAve); i.e. the Christian character, and all that it implies. — 
tvexev Bpdparos (nearly the same as r@ Bpduari, v. 15, but bringing out 
the causal idea more prominently), 0” account of anything eaten, any ques- 

8 


114 NOTES ON ROMANS. 


tion about the different kinds of food: for any such unimportant reason, 


do not cause a ruin so momentous. — kaSapd: the opposite of rowd: 
cf. v. 14. — After pév, we might expect in the following sentence 8¢, but 
GAAG is more decidedly adversative. — kax6y, evil, sinful; (the eating 


things which are in themselves pure) zs szz/ful on the part of the man who 
eats with offence. This is understood by some to be spoken of the man 
who is strong, and who gives unnecessary offence to the weak; by others 
it is understood of the weak brother who violates his own conscience. 
May not the const. include both ideas, and are not both true and impor- 
tant? — 8d, w. the gen., here as in ii. 27. Meyer’s rendering of this 
const., regardless of (ungeachtet), is not generally adopted. 


V. 21. A maxim for the strong. — Kaddv, sc. éoriv, Jt is good (honor- 
able); contrasted w. kakoy, v. 20. — pdt év w. The ellipsis is readily 


supplied: zor (to do anything) zz which (by means of which) “y 
brother stumbles. Cf. 1 Cor. viii. 13. . We have here one of the most 
important practical precepts, and never more needed or more applicable 
than now. 


The last two verses conclude and sum up the argument of the 
entire chapter. Verse 22 applies the principle to the strong ; 
verse 23, to the weak. 


V. 22. ov mlotw fv exes kata ceavrov eye (the const. is unusual, 
but is supported by the highest critical authority: in Att. mforw would 
stand after ¢yes, antecedent in relat. clause), The faith which thou hast 
have thou to thyself before God. — paxdpros. . . €avtév, Happy is he who 
does not judge himself (xptvwyv implying often an adverse judgment; cf. v. 3), 
who feels fully assured in his own mind. — & @ Soxwate, 22 what he 
approves ; tests, examines, and approves: Luther, 2% dem, das er annimmt: 
Godet, dans le parti quwil adopte. 


V. 23. 6 5& Staxptvdpevos (note carefully the dif. bet. xpivw, kara-Kpive, 
and d1a-Kpivw, act. and mid.), But he who contends, disputes, with himself ; 
who wavers, hesitates, doubts. — éav ayn (Lex. éo0iw) katakéxpitar, 7f he 
eat, is condemned (not merely self-condemned, but actually, in the mind of 
God, condemned: this appears from what follows). — 8tt odk ék mlorews : 
the reason why he is condemned : decause (he eats) not of faith (as a result 
of faith). — wav 8... éotriv: a universal principle: and everything, 
which is not of faith, is sin. Many give to the word ziotis in this verse 
the meaning, Jdelief, conviction ; but it is more natural and forcible to 
understand the word in its ordinary N. T. sense, — belief and trust in 
Christ; Christian faith. 

The principles so clearly stated in this chapter will bear much reflec- 
tion. Can we, in all the relations of this life, exhibit a practical appli- 
cation of them? 


GUuaPTEeR XV... 1-3: 115 


CHAPTERS XV. and XVI. have, by a few modern writers 
(Semler, Paulus, Ewald, Renan, et al.), been denied a place in 
this epistle. Baur of Tiibingen questioned their genuineness. 
The great majority of scholars have, however, believed them to be 
genuine, and to stand, where they actually belong, as the closing 
portion of this epistle. 


CHAP. XV.— Vv. 1-13. The argument of the preceding 
chapter continued ; and enforced by a reference to the example of 
Christ, — addressed particularly to the strong. —Vv. 14-33. Con- 
clusion of the whole discussion: in which Paul expresses his con- 
fidence in those addressed; speaks of his own apostolic calling 
and labors, — of his purpose, after visiting Jerusalem, to visit Rome, 
and thence to proceed to Spain; asks the prayers of the church 
that he may be prospered on his journey; and concludes with a 
benediction. 


V.1. The difference in tone between the preceding exhortations and 
injunctions, and those which follow, is indicated by the first word, ‘Odet- 
Aopev, which has the emphatic place, and expresses the idea of duty: 
We who are strong ought etc.; it is our duty etc. — tpets ot Svvarol (akin 
to dvvauar) means, strictly, we who are able; we who can, ought etc. Cf. 
icxupds, strong. — Ta aobevqpata . . . Baordfev, Zo dear (in the sense 
to carry, suggesting the idea of a load or burden) ¢he znfirmities (the weak- 
nesses) of those who are unable (to bear their own burdens), i.e. of the 
weak. Cf. Gal. vi. 2 and 5. — kai pi. . . dpéokerv, and not to please our- 
selves, not to seek our own gratification. Cf. 1 Cor. x. 33. 


Vv. 2,3. tkacros ipav To wAnolov (indeclinable) dperkérw, Jet each 
one of us please (gratify) his neighbor. — eis... ™pds kTé. While there is 
no emphasis to be placed on the prepositions, yet the exact meaning of 
each is easily seen: looking into that which is good, into his welfare; tend- 
ing towards edification (building up, the strengthening of the faith of the 
weak). For a similar change of eis and mpés, cf. ch. iii. 25,26. — kal ydp: 
both a copulative and causal connection, introducing the great and con- 
clusive reason: for Christ did not gratify himself (did not seek self-gratifi- 
cation) ; du¢ (the contrary of this is true), just as it has been written. The 
quotation is from Ps. Ixviii. 10, cited verbatim from the LXX. The suffer- 
ing subject in that psalm is regarded as a type of the Messiah. The 
fact that the enemies of God cast their reproaches on him is presented 
as a proof that he did not seek his own gratification; since, if he had 
sought this alone or chiefly, he would have avoided these sufferings. Cf. 
Phil. ii. 6-8; Heb. xii. 2, 3. It was the welfare, the redemption, of fallen 


116 NOTES ON ROMANS. 


man that he had in view. Cf. Matt. xx. 28. — éve8opds (fr. dvesdi(w), 
the act of reproaching: a later Greek word. Cf. dveidos. — emémeray (ém- 
mlmrw): later Gr., st. éwémecor. 


V. 4. Paul had just cited a sentence from the O. T. in proof that 
Christ did not please himself; for (he adds) as many things as were for- 
merly written etc. (mpoeypdpn, mpo-ypaow). This would include, in the 
mind of Paul and of the readers of this epistle, the entire O. T. — éis 
.. « €ypdcyn, with a view to our instruction (jperépay, emphat.). This is 
one among the many indications of the estimate which the N. T. writers 
placed on the O. T. — tva (the divine purpose) . . . Qxwpev, 27 order that 
through endurance and through the comfort afforded by the Scriptures we 
may have hope (tiv @&mlBa, the well-known oge,—that of eternal life, 
through Christ). 


V. 5. 8€: leading from the assurance just expressed to the wish that 
follows. — 6 8 Qeds . . . SH (Att. doin, optat. without ay expressing a 
wish), Aud may God who is the author of endurance and comfort give to you 
etc. — Td adrd dpovety év adAMAots, Zo think, to have in mind, the same 
thing among one another. CE. xii. 16. — kata Xprorov ‘Incotv, according 
to Fesus Christ (the perfect pattern to be kept in mind, and also) accord- 
ing to his will. 


V. 6. Gpo8vpadov év evl ordpart: the two ideas, with united heart in 
one mouth, are to be closely connected, as they stand in the Greek. — 
tod Kupiov Hpov “I. Xp. Does this limit both @edv and marépa, the God 
and Father of our Lord Fesus Christ ; or does it limit only marépa, that 
you may glorify God, even the Father of etc.? The latter const. is pre- 
ferred by Hodge, Meyer, et al.; the former, by Alf., Lange, Godet, R. V., 
and the great majority of scholars. Cf. Eph. i. 17, the God of our Lord 
Fesus Christ ; also Matt. xxvii. 46, MZy God, my God; John xx. 17, my 
Father and your Father, my God and your God. The wish expressed in 
v. § would be realized by the union of the entire church, Jews and Gen- 
tiles, in glorifying the God and Father of our Lord Jesus Christ. 


V.7. 816, wherefore; i.e. to accomplish the purpose in v. 6. — mpoc- 
AapPaveore GAA-: addressed to both parties, the strong and the weak. 
Observe, it is not mpoodéxeabe, receive ye one another, as though the offer 
were made by the other party; but mpocAauBdveode, take ye one another to 
yourselves, take the initiative yourselves, and not wait for the opposite 
party to make a beginning. Cf. ch. xiv. 1. — KaOds. . . ipas (W — H. 
prefer here as, which does not change the sense materially), just as 
Christ also took you to himself. We did not first offer ourselves, and 
induce him to receive us; but he took us to himself. Cf. xiv. 3, where 
we find the expression, for God took him to himself. The same act is 
predicated of Christ and of God. — eis 8d€av xré., looking into, with a 


CHAPTER XV. 8-12. 117 


view to, etc. Many scholars (Chrys., Erasm., et al.) connect this with the 
first clause in the verse; but it is more natural grammatically, and 
equally logical, to join it w. KaOas... buas. 


V.8. Introduces a motive for obedience to the preceding exhortation : 
v. 8, addressed to the Jewish Christians; v. 9, to the Gentiles. — Aéyo 
yap, Zor J say, For J mean: introducing the explanation and confirmation 
of mpoceAdBeto duds. For this use of Aéyw, cf. 1 Cor. i. 12,—Aéyw Se 
tovto, and I mean this. Cf. also Gal. iil. 17, iv. 1, v. 16. Often so used 
in classic Greek. — Xptorov Sidkovov xré., that Christ has become a ser- 
vant of circumcision: wepitopis, abstract for the concrete, meaning 
persons circumcised. §SidKovos, a servant, an attendant; SoddAo0s, a bona- 
servant ; oikérns, a house-servant ; Revroupyds, a public servant, a minister. 
— irép ddnieias Oeod, for the truth of God ; explained by the next clause: 
GAnOeias, without the article, made definite by the limiting gen.; as in 
Heb., a noun in the construct state. — eis Td BeBatdoat Kré., fo confirm 
the promises of the fathers, i.e. God’s promises made to the fathers. 


V. 9. A continuation of the same sentence, sc. eis 76: Ta “vn, subj. 
of S0éaca, and so that the Gentiles might glorify God. This const. of 
Ta €0vn ... Sotaca, sc. eis 76, seems the most natural: so Meyer, Riddle, 
R. V., etc. Many, however, make it depend on Aéyw: so Alf., Hodge, 
Winer, Godet, etc. — tmitp édéous, for (Ais) mercy, i. e. on account of etc. 
tmép above, w. aAnGelas, for the truth, etc., i.e. to confirm the truth. Note 
these two uses of imép: for as prospective; and for as retrospective. — 
KaQas yéypamrat: introduces, as usual, a citation from the O. T.,— 
Ps. xvii. 50, cited from the LXX. 68a rotro is a part of the citation, 
and not in logical connection with what here precedes. — e£opodoyqropat 
cou, J will praise thee. Cf. ch. xiv. 11, note. — Wado (PdrAdrAw), 7 will sing 
etc. The historical subject in this psalm is David as conqueror over all 
his enemies. He is viewed by Paul as the type of the Messiah, who in 
these words praises God for the Gentiles that have been won over to 
him; and in this praise which the Messiah offers, the Gentiles themselves 
unite. 


Vv. 10, 11, 12. Kal wad, Ard again, i.e. in another passage the same 
thought is expressed. — A€yet, sc. 7 ypdgn, suggested by yéyparra. The 
citation is from Deut. xxxii. 43, in the words of the LXX, although they 
depart from our present Hebrew text. — edppdvOnre: aor. pass. imperat., 


as deponent, fr. edopalyw. — @vn: voc. — peta: w. gen. denotes partici- 
pation: with, in the midst of. —V.11. Cited fr. Ps. cxvi. 1, nearly in the 
words of the LXX. — wdvta ta vn: voc. — éraweratwoav: I aor. 


act. imperat. 3 pers. plur., fr. éwaiwvéw. No stress is to be laid on the 
difference bet. this and the simple verb just before it. — V.12. Isa. xi. 10; 
omitting, after erat, the words év rH jucpe éxelyn: cited verbatim from 


118 NOTES ON ROMANS. 


the LXX, although they depart materially from the Hebrew text as we 
now have it. Bear in mind that all these citations are in confirmation of 
the thought in v. 9, that a day should come when the Gentiles, in concert 
with Israel, should celebrate the praises of Jehovah. The number and 
variety of these citations indicates the emotion of Paul in view of the 
events which were then transpiring, and in which he had so conspicuous 
a place. — é atte, on him, resting on him, w. Amwiow (fut. of éamiqw). 
Cf. motevew én’ avT@, ix. 33, X. II. 


V. 13. 8€ introduces the conclusion of the paragraph. As the first 
four verses were followed by a wish in vv. 5, 6, so here the preceding 
exhortation (v. 7 ff.) is followed in like manner by a benediction. — 
© S& Beds . . . wAnpw@oat (optat. without av), And may the God of hope 
(God, the author of hope) fill you with (make you full of) etc. ‘The expres- 
sion, God, the author of hope, follows naturally after éAmitow, as the 
expression, God, the author of endurance and comfort, follows in v. 5 the 
corresponding expression in v. 4. The hope of eternal life, the Chris- 


tian’s hope, is here meant. — é& t@ morrevev, 77 believing and trusting. 
(Both ideas belong to the one Greek word.) This is the sphere in which 
all true joy and peace exist. — eis Td meptooeveav : the end in view ; con- 


nect w. mwAnpaocat: that ye may abound in hope, that ye may be nepiocsds, 
over and above, superabundant, in hope; (and this abides) zz the power of 
the Holy Spirit. 

What could be more characteristic of Paul than this entire passage! 


The discussion, doctrinal and practical, of the epistle closes 
here; and that which follows is of a personal nature, in the form 
of a familiar letter. 

V. 14. wéracpat: cf. viii. 38, xiv. 14. — 8€: continuative, leading to 
the concluding portion of the epistle. — Kal avros eya, 7 myself also. 
The apostle has his own independent opinion, and implies (in «at) that 
others had the same opinion. — étt Kal avrol, that you yourselves also, 
independently of the teaching and exhortation of others. — pertot ... 
dya8wotvns, are full of goodness, full of excellent qualities of character. 
Xpnorérns means goodness in the sense of msefulness, kindness ; ayabwotvn 
is not 2 classic word. Cf. Gal. v. 22, where both words are used. — 
amemAnpapévor (7Anpdw, akin to tAhpns), filled with, etc. — Svvapevor . . 
vouOereiv, able to advise, admonish, one another also. — Note these three 
successive commendatory clauses. We are not to suppose that the apostle 
here deals in flattery; stil! less in irony, as in some other epistles. He 
says just what he believes, and exhibits his good judgment in saying it. 


V. 15. ToApnpdrepov: adv. w. ypapa. The aor. is used here, as often 
in Greek and Latin in letters; the tense being conformed to the time of 


CHAPTER XV. 16-18. 119 


reading rather than of writing the letter, — Z wrote; Eng. idiom, 7 have 
written, or I write (R. V.), the more boldly. — Gard pépovs, in part, is 
variously understood: w. roApnpdrtepov, 77 part, or somewhat, more boldly 
(so Hodge, et al.); w. eypapa, 7 have written boldly in places, in portions 
of the epistle (so De Wette, Meyer, Lange, Alf., Riddle); w. amava- 
pipvioKey, as if in some measure reminding you (so Godet). Paul had 
just said they were filled with all knowledge, and able to admonish one 
another; hence what he writes is intended fartly to call things which 
they already knew to their remembrance. It is difficult to decide posi- 
tively between these three interpretations. That of Godet certainly 
seems natural and forcible in the connection. — 8a tiv xdpw «re. In 
thus calling things to their remembrance, Paul did not act on his own 
authority as a man, but, he adds, om account of the grace given to me from 
God. This was his authority, this his motive power. 


V.16. els Td elval pe xré.: the purpose; closely connected-w. what 
precedes: that J should be a minister, etc. — es ta evn, the destination, 
the sphere into which his attention and efforts should be directed. — 
tepoupyotvra xré.: explains more fully Aetoupyov Xp. “Inood: mzzister- 
ing as a priest in the gospel of God, or administering as a priest the gospel of 
God; administrans evangelium a deo missum hominibus, eogue ministerio 
velut sacerdotio fungens (Estius). — } mpoodopa tay @vav, the offering of 
the Gentiles: not the offering which they bring, but the offering of which 
they consist; the offering which they themselves really are, which Paul 
ministering as a priest offers to God. — edmpdodextos: adj. of two 
endings ; agrees w. 7 mpoogopd. — ‘yvacpévy (ayid(w, ayios) ev mv— 
ay-, made holy (sanctified) in the Holy Spirit; acceptable, because made 
holy etc. 


V.17. That he might not, in what he had just said, seem boastful, he 
adds: x otv xré., Wherefore [ have my glorying in Christ Fesus (in him, 
and him alone, not in myself). — The words, ta mpds tov Oedv, are in 
keeping with those just used in v. 16, Aevroupydv, iepovpyodvra, all of 
which denote a sacred occupation: zz the things pertaining to God, while 
ministering as a priest in the gospel of God, Z have my glorying in Christ 
Fesus. 


V. 18. Lit. For Z shall not dare to mention any of the things which 
Christ did not work through me with a view to (the) obedience of (the) Gen- 
tiles by means of word and deed. The sentence has been understood quite 
differently by different expositors : some placing the emphasis on 8’ éyod, 
through me; i.e. through me, in distinction from other laborers, —I shall 
not arrogate to myself results which Christ wrought through others: so 
Alf., Hodge, et al. Some place the emphasis on od katapydcato, / shall 
not dare to mention any of those things which Christ did not actually accom- 


120 NOTES ON ROMANS. 


plish etc.; i.e. I shall make no false pretences to results not actually 
achieved: so Meyer, Riddle, et al. Others place the emphasis on 
Xpirrés, LJ shall not dare to mention any of those things which Christ 
(he and he alone) aid not work through me: so Thol., Olsh., et al. It is 
certainly possible to view the sentence in either one of these three ways. 
The last seems most in keeping with the thought in v. 17. 


V. 19. A continuation of the sentence. — év Suvdper onpelov kal 
Tepatoy, 772 the power of signs and wonders: refers particularly to Joye. — 
év Suvdper mvedparos Qcod, 27 the power of the Spirit of God: refers both 
to Adym and to épyw. Many editors read ayiov st. Oe0d: and many have 
only mvevuaros, in the power of the Spirit. This is preferred by Meyer, 
W — H., Tisch. (7th edit.), Alf., et al. The sense is not materially 
changed by the different readings. — doe pe... wemAnpwxévar (7Anpdw) 
TO evayyéAvov Tod Xp-. The exact rendering of these words is not beyond 
dispute. If we give 7d evayyéAuoy the meaning, the act of preaching the 
gospel, the difficulty is removed, and we may then render literally, —so that 
I... have made full the preaching of the gospel of Christ; i.e. so that I 
have fully preached etc. So R.V., etal. Meyer, in his usual dogmatic 
style, denies that evayyéAroy can have this meaning; but it seems to be 
the only meaning which makes the sentence clear, and is adopted by the 
majority of critical scholars. So Alf., Godet, Hodge, et al. Was, then, 
this sweeping declaration a fact? The remark of Godet is a satisfactory 
answer: The apostle viewed his task as completely fulfilled when he had 
lighted the torch in the great centres, such as Thessalonica, Corinth, 
Ephesus. This done, he counted on the churches founded in these 
capitals to continue the evangelization of the provinces. 


Vv. 20, 21. W —H. place only a comma after v.19; R. V. only a 
semicolon. This pointing seems to indicate the sense better than a 
period, as vv. 20, 21 are only a continuation of the preceding sentence. 
roripotpevoy (in critical editions, st. PiAoTimovmar) agrees w. bé, V. 19. 
Making ofrws refer to what precedes, and placing a comma after guA-, 
as Tisch. has done, —making evaryyeAi{er@a: in the same const. w. memAn- 
pwrévat, —the idea becomes clear ; lit. ad thus (in doing this) making it 
a point of honor, I preached the gospel, not where Christ had been named, .. « 
but etc. If we remove the comma (a doubtful pointing) after giA-, and 
make evayyealCec@a: depend on giA-, we should then translate, —and thus 
(in thus fully preaching) making it a point of honor to preach the gospel, not 
where etc. The latter pointing is more generally preferred. It is not 
necessary so to render ¢:Aorimoduevoy as to leave out of view the force of 
riu-, fr. Ty. — dvopacby (dvoud(w) : aor. often used in Greek where we 
use a pluperfect: had been named; i.e. where the doctrines, which his 
name would at once suggest to the mind, had been proclaimed. — éAAG 


CHAPTER XV. 22-24, 12! 


. +» yéyparrat, but as it has been written (but making it a point of honor 
to act in accordance with the thought in the following prophecy). Cited 
verbatim from the LXX, Isa. lii. 15. The prophet is speaking of the 
kings and nations to whom the announcement of the work of the Messiah 
shall come for the first time; and Paul finds in these words a fore- 
shadowing of his own course of action. — ois. . . dvnyyéAn (av-ayyéAAw) 
... dpovtat, they, to whom no announcement was made (lit. to whom it was 
not announced) concerning him, shall see: Kai ot... cvvhrovew (cuvinur), 
and they who have not heard (concerning him) shall understand. ep) 
avrov is not in the Heb., but is added by the LXX. They also under- 
stand the Heb. relative as masc., while it is usually understood here as 
neuter: that which had not been told them etc., st. they to whom etc. 


V. 22. Avs, Wherefore: i.e. because he had been thus occupied, as 
described above, in preaching the gospel, travelling to regions so remote. 
Cf. v. 19. — kal évexorrropny (éykdrtw), J was hindered also. — ta Toda: 
adv. acc.: these many (times); Vulg., plerumgue. Some MSS. have here 
moAAdes. Cf. i. 13. — Tod eAOeiv, from coming: gen. of separation. 


V. 23. vuvl 8 Kré., but now, having no longer (unnér, in Att. we should 
expect here ov«ér:) a place (rémov, room, opportunity) in these regions (those 
mentioned above, from Jerusalem to Illyricum). Paul had preached at 
the principal points in all these regions, and churches had been estab- 
lished. His peculiar mission, as a pioneer preacher among the Gentiles, 
now called him, as he thought, beyond, to visit and preach the gospel in 
the “far west,” where Christ had not yet been named. This was his 
plan, his impression, at the time of writing this epistle. — émumo@iav .. . 
Tod édOciv (gen. w. émimo#—-, which takes the same const. as verbs signify- 
ing ¢o aim at, to strive for), and having a longing to come to you: tkav... 
amd tTodAayv érov, lit. having .. . from many years ; Meyer, von vielen 
Fahren her ; Godet, depuis plusieurs années; Eng. idiom, having had... 
jor many years. 


V.24. The const. of the entire sentence is involved, and by no means 
certain. The punctuation of W — H. and of the R. V. seems best, — 
placing a comma after Smaviay, and after éumAno@@ a comma and dash, 
resuming the principal sentence with vuv) 5€ wopevoua:. The rendering 
suggested by this punctuation is seen in the R. V., and is on the whole 
the most satisfactory. Alford and Riddle translate @xwy, v. 23, as pres. 
indic., Z have, st. having. This makes the Eng. sentence more intelligible, 
but is an unnecessary departure from the exact Greek const. — as av 
Topevopar Kré., whenever [ may be on my way into Spain. Meyer thinks 
this clause should be connected only with what follows, and that Paul 
had not had in mind the plan of a journey into Spain for so long a time ; 
but this is by no means certain. — Zaraviav: called also ‘Iomavla, and 


122 NOTES ON ROMANS. 


commonly by the Greeks "IBnpia. The question has been much discussed 
‘whether this plan was ever carried out; and is connected with the equally 
unsettled question whether Paul was imprisoned twice in Rome. It will 
not be difficult to find abundant discussion — it would be incorrect to say 
information — on these questions. — 8vatropevdépevos, 772 passing through, 
i. e. on my journey. —  tpGv ... éket (here used w. a verb of motion = 
éxeioe), to be sent forward, to be escorted, by you thither. Sending forward, 
or escorting, was no unusual occurrence. Cf. 1 Cor. xvi. 6, 2 Cor. i. 16, 
Acts xv. 3. — édv tpav... éumAdnoOo (eumirAnu, simple verb miuwAnm), 
if in the first place (i.e. before being escorted thither), 7 may in part be 
satisfied with your company (lit. may be made full of you). amo pépovs, 
in part, is a delicate expression, implying that he could not be satisfied in 
full. It is a common experience in this world, that we cannot see enough 
of those whom we love. Yonder, there will be no more parting! 


V.25. vuvl 8... els, But now [am on my way into etc. — Staxovev 
KTEé., serving, ministering to etc. The service was begun in making the 
collections and conveying them to the saints; hence the particip. pres., 
not the fut. References to these collections are made elsewhere; particu- 
larly in 2 Cor. chs. viii. and ix. Cf. also 1 Cor. xvi. 


V. 26. yap: explanatory. — nv8dkynoav (cddoxéw), were pleased, were 
well pleased (cf. Matt. iii. 17, xii. 18, xvii. 5; Mark i. 11; Luke iii. 22). — 
"Axata, Achaia: the usual name in the N. T. for Greece. The classic 
name, ‘EAAds, occurs in Acts xx. 2. — Kotyovlay twa toijoacbat, 
to make a certain contribution. Note this use of rowwviav, communion, 
participation, contribution. By collecting money, and forwarding it to 
Jerusalem for the poor, they shared with them, entered into communion 
with them. Note carefully the N. T. use of the word ‘“ communion”: 
never applied to the Lord’s Supper in the sense of participating with one 
another, but only in the sense of a communion of the body and blood of 
Christ. 1 Cor. x. 16. It is extremely unfortunate that we have departed 
from the N. T. use and meaning of the word. 


V. 27. vSdxnoav yap: repeated with a view to further explanation, 
and the statement of an important fact. — ddeAérar. . . adtayv, debtors to 
them (to the saints in Jerusalem); debtors for spiritual gifts. The church 
in Jerusalem was the one first established, and might thus be viewed as 
the mother church. That in Antioch, the earliest among the Gentiles, 
received its first teachers and preachers from Jerusalem. Acts xi. 20. — 
el yap (explanatory of dpeiAéra) Kré., For if the Gentiles shared in their 
spiritual blessings, they are in debt (dpetrovew, same root w. dpetA€rat), 
they owe it, to minister etc. Aerrovpyjoat and Aerroupyds spoken particu- 
larly of a sacred service. Cf. xiii. 6, xv. 16. 


V. 28. rotro... émuredéoas, Therefore having accomplished this, i.e. this 


CHAPTER XV. 29-31. 123 


service for the saints in Jerusalem. — kal odpayiordpevos (oppayi(w) ... 
Tov Kaptrov TodtTov, lit. azd having sealed for them this fruit, i. e. having 
securely placed in their hands the funds collected for them. — drredev- 
Topar (amépxoua) «ré., L shall go away by you (lit. through you) into 
Spaz. 


V. 29. ot8a 8 Kré., And J know that in coming to you I shall come in 
the fulness of the blessing of Christ: in the fulness, i.e. furnished with the 
fulness of the blessing which he would impart. Cf. ch. i. 11. Not many. 
men would venture to speak so emphatically; but Paul was always per- 
fectly frank in expressing what he felt. It may be said by some that 
Paul was mistaken in his expectations; and Godet well suggests, if this 
chapter and the following were actually composed in the second century 
by an unknown author, as some have argued, would he venture to make a 
statement which appears on the surface so contrary to the historic fact? 
It is scarcely possible. And yet we have no good reason to believe that 
Paul was actually mistaken; for though he arrived in Rome as a prisoner, 
his coming may have been to the church zz the fulness of the blessing of 
Christ. Another interpretation (that of Chrys., Calvin, et al.), — 7 know 
that I... shall find you filled with the blessing of Christ,—is too great a 
departure from the obvious meaning of the Greek. 


V. 30. Paul, it seems, already foresees some of the conflicts which 
awaited him in Judea. He was not even confident that he should be 
well received by the Christians there; hence the earnest request in 
VV. 30, 31, 32. — mapakade Kré., And I beseech you (or J exhort you; 
Je vous exhorte, Godet), brethren, through our Lord Fesus Christ (an appeal 
that had more force then, when the life and death and resurrection of 
Christ were held in vivid remembrance), and through the love of the Spirit 
(that Christian love which the Holy Spirit sheds abroad in the heart; 
cf. Gal. ch. v. 22), Zo strive with me in your prayers to God in my behalf. — 
cuvayovicacbar (cuv-aywrlCouat), to contend, as those who are engaged in 
battle or ina prize contest; i.e. with the utmost earnestness, — not merely 
“to say prayers.” 


V. 31. ta (introducing the object of the supplication) pve (1 aor. 
subjunc. pass., fr. pioua) xré., that 7 may be delivered from those who are 
disobedient (or from those who are unbelieving ; von Seiten der Unglaubigen, 
Meyer: both renderings amount to the same thing) 7” Fudea, and that 
my service, my assistance, which is to be conveyed into Ferusalem may become 
acceptable to the saints. It seems surprising that there should be any 
doubt on this Jatter point; but Paul understood very well the strength of 
Jewish prejudices even in those who had been converted. In respect to 
the -former part of the petition, it-may be said that it was not answered. 
Paul did indeed at first fall into the hands of the disobedient; but how 


124 NOTES ON ROMANS. 


signal was his deliverance! Cf. Acts xxiii. Meyer, however, affirms, of 
this part of the petition, that it was not fulfilled (es ging z¢ch¢ in Erful- 
lung). This was apparently true only at first. How often it appears to 
us at first that our prayers are not heard!— but in the end it will be seen 


that all true prayer is fully answered. Concerning this dvaxovia, cf. 2 Cor. — 


chs. viii. and ix. 


V. 32. The object beyond that mentioned in v. 31: 7 order that, 
having come to you in joy through the will (that which has been willed) of 
God, I may find rest together with you. — & Xapa, in joy. Some may say 
this part of the petition also was not granted, since he arrived in Rome 
as a prisoner. But who can say how much joy he had among the Roman 
Christians, despite outward circumstances? That they hailed his coming 
with joy is proved by the fact they went as far as Appii-Forum and the 
Three Taverns to meet and welcome him; and it is said, when Paul saw 
them he thanked God and took courage. — cvvavaratcwpat (cuv-ava- 
matw) ipiv, J may find rest with you. It may also be said that neither he 
nor the Roman Christians could have found much rest; but who can 
know how much rest and refreshing of spirit they may have found in 
rehearsing their Christian experiences, and in expressing their hopes of a 
glorious immortality? Cf. ch. i. 11, 12. 


V. 33. 6 88 eds Tis ciphvns Kré., sc. etn, And may the God of peace etc. 
This thought, the God of peace, naturally occurs to the mind of the apostle 
in view of approaching dangers and conflicts. 


This chapter, although not like the profound doctrinal discussion in 
the former part of the epistle, contains many lessons of great practical 
value and importance. It is not in accordance with the character and 
scope of this work to enumerate them formally, but only to allude to 
them incidentally ex passant. They will be found, presented with great 
ability, in the larger commentaries. The summaries of Hodge and of © 
Godet are excellent. It is better, however, for the genuine student to 
draw his own lessons from the Divine Word by careful study, and by 
calm, devout meditation. Second-hand meditations are liable to resemble 
second-hand clothing: the former we call stale; the latter, soiled. The 
difference is not very great. 


Cuap. XVI.— Vv. 1, 2. Commendation of Phoebe. — Vv. 3-16. 
Salutations. — Vv. 17-20. Warning against false teachers and 
against divisions ;- a word of commendation, and an assurance that 
God will crush Satan under their feet. — Vv. 21-23. Salutations 


from the apostle’s companions. — Vv. 25-27. The concluding 
doxology. 


CHAPTERCAVi.* t=3: 125 


V.1. cvvlornpt, J commend. In this sense, chs. iii. 5, v. 8, and often. 
— tiv adeAdpiv Hav KTé., 027 sister (i. e. my sister in Christ and yours), 
who is a deaconess (5idkovos, common gen., here fem.), or servant, of the 
church which is in Cenchrée. Note the two points specified in the com- 
mendation. Cenchrez, or Kenchrez, was the eastern harbor of Corinth, 
on the eastern side of the isthmus. 


V.2. tya: introduces the object of the commendation: that you may 
receive her in the Lord (év kupig, i. e. as being in the Lord, as a Christian), 
worthily of the saints (in a manner becoming the Christian profession). — 
Kal mapactfre (2 aor. act. subjunc., fr. map-lornur) airy, and that you 
may assist her (stand by her). — & @ . . . wpdypare (anteced. in relat. 
clause, = év T@ mpdyyart év o), in whatever business she may have need of 
you (xpu¢n, pres. subjune. act., fr. xpi(w). — atrh, she herself: mpo- 
oraris (fem. of tpoordrns), one who stands before and protects ; a defender, 
guardian, helper. mpoordtis seems to have been chosen, st. tapaordtis, 
in view of her official position. — moAAdv . . . Kal éuod atrod, of many 
and of me myself. In regard to the protection and assistance which 
Phoebe may have extended to Paul, we have no further information. 
We gain from this and what follows some idea of the position of woman 
in the early Christian church, in contrast with her position among the 
Greeks a few centuries earlier. 


Vv. 3,4. “Aordcacbe: aoma(oucs.— II ptoxay: the form Mplora occurs 
in 1 Cor. xvi. 19, 2 Tim. iv. 19; but in Acts xviii. 2, 18, 26, the longer 
form TpionAdAa. —’Axtdav: the Greek mode of writing the Latin word 
Aquila. In the reign of Claudius (A.D. 41-54) they were driven from 
Rome as Jews; were associated with Paul in Corinth (Acts xviii. 1 ff); 
went from Corinth to Ephesus (Acts xviii. 18, 26, 1 Cor. xvi. 19); at the 
date of the writing of this epistle (probably A.D. 58 or 59) were again in 
Rome; but later (cf. 2 Tim. iv. 19), again in Ephesus. — & Xpurr@ 
*Inovod explains in what sense we are to understand robs cuvepyovs nov, — 
my fellow-workers in Christ Fesus. They might be called fellow-workers 
as tent-makers (Acts xviii. 3); but Paul had in mind a very different 
sphere, and makes his thought definite by the employment of the loved 
name. — oltwes... tréOnxav (imoridnu:), who (or since they, Lat. guippe 
qui) for my life laid down their own necks (lit. put their own neck under). 
Whether this expression is to be taken literally or figuratively, is not cer- 
tain; and whether any particular occasion of extreme danger is referred 
to, or only continued and oft repeated peril, is not known. At least, their 
entire and exceptional devotion is strongly expressed. — ebxapiora, give 
thanks, am thankful, i.e. for this remarkable devotion. 


V.5. wal tiv... ék«Anolav (depends on domdcacde, v. 3), and the 
church in their house: xara w. the acc., extending through; frequent in 


126 NOTES ON ROMANS. 


Homer in this sense. The expression suggests that in the great city of 
Rome there may have been several places — private houses — where the 
Christians were in the habit of meeting for worship, and that the house 
of Prisca and Aquila was one of these places. Special salutations are 
sent to the assembly (the church, or, as we often now say, “ the meeting ’’) 
in their house. It appears, from 1 Cor. xvi. 19, that they had also in 
Ephesus a house where the Christians assembled. For a similar expres- 
sion, cf. Col. iv. 15, Philem. 2. — "Emawverov tov adyarnrov pov, Lpend- 
tus my beloved: not elsewhere mentioned. Nothing is positively known 
of the persons mentioned in the entire list as far as v. 16 (except possibly 
Rufus). The legends of the Romish Church made the most of them 
bishops or martyrs, or both. — és éorw Grapxi tis “Aclas, who zs the 
jirstfruit (a metaphor denoting the first convert to Christ) of Asia (the 
western part of Asia Minor, as in Acts ii. 9, and elsewhere). — ¢éis 
Xpuirréyv, uzto Christ. ‘The expression denotes properly the entrance 
into the relation signified by év Xpior@, 2 Christ. 


V.6. tris... ekomlarev (komd(w), who (or since she) has toiled much. 
What her services had been, so as to warrant this particular mention, 
would be well known to the writer and the first readers of this epistle, 
but are not known to us. It may be noted that Paul uses the aor. émoxfa- 
cev, toiled, or has toiled ; not the pres. koma, zs toiling: indicating perhaps 
some special labors and sacrifices in some period of trial and distress. — 
eis tpas (st. eis fas), for you; the end in view, — those into the midst 
of whom she entered while toiling. 


V.7. *Av8pévixov kal “Iovvlay, Andronicus and Funias (or Funia). 
Whether the latter word is masc. or fem. cannot be determined with cer- 
tainty. — Tods ovyyevets pov, my kinsmen, my relatives ; most naturally 
understood here of blood-relations. — ovvatxparatouvs pov, fe//ow- 
prisoners of mine. ‘When and where they were Paul’s fellow-prisoners is 
not known. — émlonpor év tots amorrddots, of note among the apostles, 
i.e. highly esteemed by the apostles. This interpretation does no vio- 
lence to the construction, and retains the usual N. T. sense of the word 
apostles. Many, however, of the best interpreters think the word to be 
used here in its wider, original sense; and understand the phrase to 
mean that these two were spoken of as apostles, and distinguished among 
them. — of... yéyovav (Att. yeydvacw, fr. yiyvoum) ev Xpirra, lit. who 
even before me (even earlier than I) have become in Christ (i. e. have Lecome 
Christians). It is not said here, have become apostles in Christ. 


Vv. 8,9. ’ApmMlarov (W — H. read ’Aursérov: Alf., Meyer, et al., 
"Aumdiav, 1 dec. masc.), Salute Ampliatus, or Amplias; the latter an 
abbreviation of the former. — év kuplw, iz the Lord: makes tov a&yarnrdv 
uov definite, telling the relation in which, and the reason why, he was 


a 


CHAPTER XVI. to-r5. 127 


loved. — fpav, our etc., includes here, with the writer, the readers also 
of the epistle; since Paul in this connection uses constantly the sing. my, 
in speaking of himself alone. 


Vv. 10, 11. "ArredAfv, Afe//es, has been considered by some the same 
as Apollos, but without evidence. Apelles is a name often borne by 
freedmen; yet it is uncertain whether he belonged to this class. — tév 
Séxupov, the one who has been tried, tested, and approved. —év Xp- (denotes 
the element in which the trial and approval took place), zz Christ, i.e. as 
a Christian. — tots éx tov ’ApirtoBovAov, those of the (persons) belonging 
to Aristobiilus, those who are of the household of Aristobulus. Perhaps they 
were slaves (Meyer); that they were Christians is readily understood. 
The expression does not necessarily imply that Aristobulus himself was 
a believer, although he may have been. — Napxiooov, Marcissus, or 
Narkissos, has been thought by some to be the freedman of Claudius, 
mentioned by Tacitus and others; but this is by no means certain. The 
clause, tos dvras év kupiw, though not necessary, as we have seen just 
above, v. 10, is added for definiteness. 


Vv. 12, 13. Tpidawav, Tpyvpacav, Zryphena, Tryphosa: both names 
derived from tpvddw, to live in luxury and pleasure. Paul adds, however, 
Tas KoTLM@oas (pres. particip., fr. komidw) év Kuplw, who toil laboriously in 
the Lord; thus indicating that their lives were quite in contrast with the 
signification of their names. Observe that the participle is pres., while 
the aor. éxomlacey is spoken of Persis; indicating apparently in her case 
some definite toil in the past. Cf. v. 6. Meyer calls attention to the 
delicacy of omitting mod after thy ayarnthyv. He also suggests that these 
three women may have been deaconesses. Where Paul had become 
acquainted with them is of course unknown. Persis may have been of 
Persian descent, and may have derived her name from this fact. — 
“Pothov: the Greek form of the Latin name Rufus. — Tov ekdexTov ev 
kup(w. This seems to mean more than simply, ‘he chosen, or the elect, in 
the Lord; since this would have been true of all who had been men- 
tioned and of every Christian. The primary meaning of @Aekrov, select, 
distinguished (German, ausgezeichnet ; French, distingué), is without doubt 
intended here. He is thus described as an eminent Christian man. 
For this use of @Aextos, cf. 1 Tim. v. 21, 1 Pet. ii. 4, 2 Jno. i. 13. — 
kal tiv pytépa aitod (aomdcacbe) kal éuod, and (salute) his mother and 
mine (the mother of him and of me). éuod, emphatic position, and the 
emphatic form of the pronoun. What services she had rendered, and 
where, to warrant this affectionate and tender designation, is not now 
known. 


Vv. 14,15. Salute Asyncritus, Phlegon, Hermes, Patribas, Hermas, and 
the brethren with them. This expression, and the one in v. 15, seems to 


128 NOTES ON ROMANS. 


indicate a company or assembly (éxxAnoia) of Christians who were in the 
habit of gathering in some particular locality, perhaps what we might call 
an out-station. Cf. v. 5, note. — Origen supposed the Hermas here 
mentioned to have been the author of the celebrated work entitled “ The 


Shepherd (6 mommy) of Hermas”; but this work is now supposed to be | > 


of a later date (the last half of the second century). — Sulute Philolégus 
and Fulia (perhaps the wife of Philologus), Mereus and his sister, and 
Olympas, and all the saints that are with them. 


V. 16. The list of personal salutations is now complete; but Paul 
adds, Salute one another. ‘The Oriental salutation, by means of a kiss, 
prevailing especially among the Jews, was adopted by the Christians. — 
év ptAjpat. aylw: denotes the manner zz which they were to salute one 
another: cf. 1 Cor. xvi. 20, 2 Cor. xiii. 12, 1 Thess. v. 26. The kiss was 
called oly, because it was a token of Christian fellowship: cf. 1 Pet. v. 14, 
ev gidjuatt ayamrns. They were exhorted, at the close of the reading of 
this letter, thus to express their mutual love. — at éxxAnotar macat Tod 
Xp-. The purpose of the apostle to visit Rome was doubtless made 
known wherever he went; avd all the churches of Christ would doubtless 
send through him their salutations. 

It seems at first surprising that Paul should have so many personal 
acquaintances in a city which he had never visited. This is one among 
the many indications of the frequent communication between the capital 
of the Roman empire and all the principal cities. 


Vv. 17-20. A warning against false teachers. 


V. 17. oKomeivy Tois . . . Tovotvtas: fo observe carefully, to keep the 
eye on (tm Augenmerk zu haben, Meyer; @ avoir Pail ouvert, Godet: cf. 
Baémere, Phil. iii. 2; yet oxomwety implies a sharper look-out) those who are 
creating the divisions and the occasions of stumbling (probably, in Rome as 
elsewhere, the Judaizing teachers), contrary to the teaching which ye 
learned. — wai éxxXivere (pres. imperat., preferred to éxxAivare, aor.) aw 
avrav, and turn away, be in the habit of turning away, from them. Note 
that the apostle does not propose any public discussion with them, nor 
any sort of controversy; but simply a leaning, or turning, away from 
them. Was not his advice judicious, and applicable to other times and 
places? 


V. 18. A confirmation (yap) of the preceding exhortation. — rovotrot, 
w. the article ot, just such persons, those who are of such a character. — 
Note the position of od w. SovAevouvcw, they fail to serve, refuse to serve. — 
GANG... KotAla, Sut (they do serve) their own belly. The expression is 
somewhat coarser than though he had said 7H éavrév yaorpi, and includes 
all the lower appetites. — 8a THs xpynotodoylas (xpnords, good, kind ; 


CHAPTER XVI. 19-23. 129 


Adyos, speech) Kal evdoylas (ed and Adyos), through their kindly and 
plausible language (mittelst der liebreichen und wohlgesetzten Sprache, 
Meyer; par leurs bonnes paroles et leurs bénédictions, Godet). — eEatrara- 
ow... Tav aKakwv, they cheat, deceive, the hearts of the innocent (those 
who themselves have nothing evil in mind). Something of this sort has 
always taken place. 

V.19. (I exhort you, and have confidence in you,) For YOUR obedience 
etc. Note the emphat. tpav, as contrasted w. tay axdkwv. — els mwavras 
adixero, lit. came into the midst of all. It seems surprising that any one 
should have understood obvedience here to mean anything else than obedi- 
ence to Christ, —the obedience of faith. This obedience in the Roman 
church was known and spoken of among all the churches; hence the con- 
clusion (ody). Wherefore I rejoice over you (émt w. the dat. denoting the 
foundation of the rejoicing). — goods eis Td dyaldv, axepalous eis Td 
kakoy, w7se while contemplating (looking into) that which is good; unmixed, 
having nothing to do with it, while looking into that which is evil. &xepatovs 
(a priv., kepdvvut, to mingle ; hence) unmixed, pure, guileless (unvermischt 
damit, fret davon, Meyer). 

V. 20. The preceding exhortation and expression of confidence is 
followed by the assurance in this verse. — 6 Qcds Ts elpqvns, the God of 
peace, —an expression naturally suggested by the reference in v. 17 to 
those who cause divisions: cuvtpipe xré., will crush (a figure taken per- 
haps from Gen. iii. 15) Satan under your feet shortly. — “H ydpis xré. 
With this benediction Paul would naturally close his letter; but, as a 
sort of postscript, he now adds the salutations of his companions in 
Corinth; and then concludes the entire letter with a solemn and impres- 
sive doxology. 

Vv. 21-23. Tupdd_eos. The name of Timothy occurs in several epistles 
at the beginning: 2 Cor. i. 1, Phil. i. 1, Col. i. 1, 1 Thess. i. 1, 2 Thess. i. 1. 
In all the churches to which these were addressed, he was doubtless 
known personally; but he may not have been known equally well to the 
Romans. — Aovxtos: not the same as Aouxas, the author of the Acts and 
of the Gospel of Luke (in Latin, Zwca@nus): perhaps the same as Aov«ios 
6 Kupnvatos, Acts xiii. 1; but this is only conjecture. It is equally uncer- 
tain whether ’Idcwv is the same as the one mentioned in Acts xvii. 5; 
and whether Zwotrartpos is the same as Seémarpos, Acts xx. 4. Both 
forms were frequent among the Greeks. — ot ovyyeveis pov; cf. vv. 7-11. 
— Téprios: a Roman name; Lat. Zertius. He was perhaps known to 
the church in Rome, and hence sends a salutation in his own name. — 
& ypdipas xré., means simply that he had acted as Paul’s amanuensis 
(cf. 1 Cor. xvi. 21, Gal. vi. 11, Col. iv. 16, 2 Thess. iii. 17, where the use 
of an amanuensis is alluded to). — év kvplw: connect w. doméfopar. It 
was no ordinary, formal salutation, but one which recognized their union 


9 


130 NOTES ON ROMANS. 


in the Lord. Tertius inserts this verse (22d) of his own accord; but with 
v. 23 Paul begins again to dictate. — Tdios: a name occurring several 
times in the N. T. This Gaius is perhaps the same with the one men- 
tioned in 1 Cor. i. 14. — &évos, like the Lat. hosfes, Germ. Gastfreund, 
means either guest or host. Here used in the latter sense. — kal ddqs — 
TAs éxkAnolas, and (the host) of the entire church: a strong expression, 
denoting his hospitality towards them all; and perhaps also his readiness 
to entertain all Christians who from other places visited the church in 
Corinth. It can hardly mean that his house was a place of public worship 
for the entire church. — "Epactos 6 oikovépos Tis méAews, Lrastus, the 
treasurer of the city ; aman of some political and perhaps social distinction. 
Few such men became Christians at this early period. Cf. 1 Cor. i. 26 ff. 
The name was not unusual, and there is no evidence that this man was 
the same as the Erastus mentioned in Acts xix. 22, and 2 Tim. iv. 20. — 
Kovapros: the Greek mode of writing the Latin word Quartus. No fur- 
ther designation of him is here given than simply 6 a8eAdés, che brother ; _ 
i.e. the brother in Christ. It is quite likely that he was personally known 
to many in the church at Rome. 


V. 24 is a repetition of the benediction in v. 20, and is omitted in nearly 
all critical editions. 


Vv. 25-27. An impassioned and sublime doxology. — T@ 8& Suvapéve 
...péve code bed... 6 4 Sdfa, sc. etn, And to Him who is able (or to 
the one who is able)... to the only wise God... to Him (lit. to whom) be 
the glory etc. Such is the outline construction of this long and impressive 
sentence. — otnplfat (1 aor. act. infin., fr. ornpl(w), to set firmly, to estab- 
lish. — xara «xré.: denotes the manner of setting firmly; the pattern or 
model according to which they were to be established. This model is 
not less important now than it was then. Human vagaries, “advanced 
thought,” “the gospel of the future,” were not the model in the mind of 
Paul. What, then, was it?— according to my gospel |i.e. the gospel which 
I preach) and the proclamation of Jesus Christ. The two expressions are 
closely connected, being governed by one preposition; and the latter 
makes the former more definite. The phrase, kata Td evayyéAdy mov, 
occurs in ch. ii. 16, and in 2 Tim. ii. 8. The prep. xara has been differ- 
ently understood by different expositors ; but the above is the ordinary 
meaning of card w. the acc., and seems by far the most natural here. 
To render it 2, or through, is a departure from the ordinary sense, and is 
not required by the connection. — kata amoxdduipy «7é.: a fuller state- 
ment and explanation; connect w. ornplfar: according to the revelation of 
the mystery (the former noun, amoxdAvyw, made definite by the limiting 
gen.; the latter, uvornpiov, has nearly the force of a proper name: there 
was but one thing of the kind). — xpdévois aiwviors (dat. of time) oweot- 
ynpévov (perf. pass. particip. of ovydw), kept silent (kept hidden) in times 


CHAPTER XVI. 25-27. 131 


eternal. — avepwhéytos (pavepdw) 8 viv, but made plain now. — Sid Te 
(connects pavepw0evtos and yrywpicbevtos) ypaddv mpopytikav... yvw- 
pioévros (yrwpi(w), and through prophetic writings (the scriptures of the 
prophets), according to (the) command of the eternal God, made known 
(published) for (eis, the end in view) obedience to the faith among all the 
Gentiles (eis, conveyed into the midst of). — es tmraxohv tlotews: cf. 
ch. i. 5, note. — 8a *“Inoot Xpirrod. Meyer connects this closely with 
the preceding clause, ¢o the God who through Christ has shown himself as 
the only wise. This view, however, is not generally taken. It seems 
more natural to bear in mind the idea of yywpic@évros in connection with 
this clause, — ¢o the only wise God, (made known) through Fesus Christ. — 
@ is included in brackets by W— H. Omitting ¢, we should render, — 
to the only wise God, through Fesus Christ, (be) the glory etc. If ¢ is 
expressed, it may refer to "Incod Xp-., and is so understood by Thol., 
Philippi, et al. Most expositors, however, make @ refer to @eg. Godet 
suggests that the two ideas of Christ and God — the executor and the 
author of the plan of salvation—were so closely united in the mind of 
Paul that he did not separate them in this ascription of glory. Godet 
refers to ch. i. 7, where the two are closely united, and governed by one 
preposition. This is often the case. Still, to most expositors the refer- 
ence of 6 to 6e@ seems to be the true understanding; @, instead of 
avT@ or To’tw, by a change of construction (anacoluthon) not uncommon 
in the style of Paul. — % 86a, the glory ; that which belongs to God. 
Some supply here éoriy (so Hofm., Godet), st. ef: but the optat., pre- 
senting the idea, not as the statement of a fact, but as a prayer, seems 
more natural and impressive. — eis Tots ai@vas Tov aidvev* apjv. 
This is the strongest and most emphatic form of expression in the Greek 
language for the idea, forever and ever, to all eternity. duhv is the Hebrew 
word jDN , meaning truly, certainly. In the LXX, the Hebrew word 
was sometimes transferred; sometimes translated by &An@@s, sometimes 
by yévorro. The Hebrew form seems to have been used extensively by 
the first Christians, and from them transferred into all languages which 
have been used for Christian worship. 


University Press: John Wilson and Son, Cambridge. 








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